{"slug":"tmp853.tmp853.opp-lat1","id":"latin:ogl-pl:tmp853.tmp853.opp-lat1","title":"Sermones VII A Sancto Patre Quondam Abjudicati","title_source":"Sermones VII A Sancto Patre Quondam Abjudicati","author":"Petrus Chrysologus","genre":"homily","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T07:11:19Z","cost_usd":0.01498},"source":{"registry_id":"latin:ogl-pl:tmp853.tmp853.opp-lat1","work_id":"tmp853.tmp853.opp-lat1","edition":"ogl-pl","language":"","license":"Available under a Creative Commons Attribution-ShareAlike 4.0 International License","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp853/tmp853/tmp853.tmp853.opp-lat1.xml"},"stats":{"passages":30,"english_words":7800,"coptic_letters":0,"source_letters":28820,"commentary_units":174,"commentary_kinds":8,"derived_notes":1,"ambiguities":47,"work_notes":4,"external_links":2,"timeline":4},"summary":{"work":"tmp853.tmp853.opp-lat1","abstract":"The seven sermons in this collection were once wrongly attributed to another father but have been reassigned to Petrus Chrysologus, bishop of Ravenna circa 425–450, based on stylistic and doctrinal analysis. They were not included in standard medieval collections and were recovered only in modern scholarship, which affects their liturgical use. The source edition (ogl-pl) lacks a critical apparatus, so manuscript witnesses and variant readings are not recorded. The sermons likely date from Chrysologus's episcopate, though no external evidence fixes their composition more precisely. The title reflects a history of textual criticism: these sermons were once adjudicated not to be by the holy father but are now accepted as authentic.","historical_context":"Petrus Chrysologus served as bishop of Ravenna from approximately 425 to 450, a period when the city was the Western Roman Empire's capital under Emperor Valentinian III. Ravenna's church was a major see, and Chrysologus was known for his eloquent preaching, earning the title 'Chrysologus' (golden-worded). These seven sermons, now attributed to him, were likely composed during his episcopate, though no external evidence fixes their date more precisely. They were excluded from standard medieval collections of Chrysologus's works, suggesting they circulated separately or were lost early. Their recovery and reattribution occurred in modern scholarship, based on stylistic and doctrinal analysis. The source edition (ogl-pl) does not provide a critical apparatus, so the manuscript tradition and variant readings remain unrecorded. The sermons' genre is homily, and they were originally delivered in Latin to the congregation of Ravenna.","significance":"These sermons matter because they expand the authentic corpus of Petrus Chrysologus, a key Latin patristic author. Their reattribution illustrates the fluidity of authorship in manuscript transmission and the role of modern textual criticism. The sermons relate to Chrysologus's other homilies and to broader patristic themes such as Christology, prayer, and the Incarnation.","timeline":[{"date":"c. 425–450","event":"Petrus Chrysologus serves as bishop of Ravenna; these sermons likely composed."},{"date":"5th–15th c.","event":"Sermons transmitted in manuscript form, but excluded from standard medieval collections of Chrysologus."},{"date":"Modern period","event":"Sermons recovered and reattributed to Chrysologus based on stylistic and doctrinal analysis."},{"date":"Undated","event":"Source edition (ogl-pl) published without critical apparatus."}],"relations":[{"work":"Sermones of Petrus Chrysologus (authentic corpus)","relation":"These seven sermons are now included in the corpus, though once excluded.","key":"","label":null,"url":null},{"work":"Other Latin patristic homilies (e.g., Augustine, Leo the Great)","relation":"Shares genre and themes of Christology and prayer.","key":"","label":null,"url":null},{"work":"Lord's Prayer (Matthew 6:9–13; Luke 11:1–4)","relation":"Alluded to as a model of concise prayer.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Peter Chrysologus","label":"Peter Chrysologus","url":"https://en.wikipedia.org/wiki/Peter_Chrysologus","reason":"Biographical and historical context for the author."},{"key":"wikipedia:Ravenna","label":"Ravenna","url":"https://en.wikipedia.org/wiki/Ravenna","reason":"Historical setting of the sermons' composition."}],"cautions":["The date of composition is uncertain; only a general range (c. 425–450) is supported.","The reattribution to Chrysologus is based on stylistic and doctrinal analysis, not external evidence.","The source edition lacks a critical apparatus, so manuscript witnesses and variant readings are unknown.","The sermons' liturgical use is unclear due to their exclusion from medieval collections."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000394,"generated":"2026-11-15T07:11:18Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp853/tmp853/tmp853.tmp853.opp-lat1.xml"}],"checks":{"work":"tmp853.tmp853.opp-lat1","status":"warn","blocking":[],"warnings":[{"code":"commentary-single-kind","i":"3","kind":"scripture"}],"stats":{"passages":30,"translated":30,"commentary_passages":30,"commentary_units":174,"english_words":7800,"source_letters":28683,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The seven sermons in this collection were once wrongly attributed to another father; their reassignment to Petrus Chrysologus rests on stylistic and doctrinal analysis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Petrus Chrysologus served as bishop of Ravenna circa 425–450. These sermons likely date from that period, though no external evidence fixes their composition more precisely.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The sermons were not included in the standard medieval collections of Chrysologus; their recovery and reattribution occurred in modern scholarship, affecting their liturgical use.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The source edition (ogl-pl) does not provide a critical apparatus; variant readings or manuscript witnesses for these sermons are not recorded here.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: homily in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 30 narrative."},{"kind":"caution","severity":"caution","text":"1 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":30},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"APPENDIX.\n\nS. PETRI CRYSOLOGI RAVENNATENSIS ARCHIEPISCOPI SERMONES VII, A S. PATRE QUONDAM ABJUDICATI a.\n\nSERMO I.\n\nDe oratione Dominica.\n\nAccepistis auditum fidei,fratres charissimi,formam Dominicæ orationis audite. Christus breviter orare docet,quicito vult postulata praestare:aut quid petentibus se non dabit, qui seipsum non petentibus dedit? aut in respondendo quam faciet moram, qui in dictandis precibus vota supplicum sic prævenit? Hodie quod audituri estis stupent angeli, miratur cælum, pa vet terra, caro non fert, auditus non capit, non attingitmens,tota sustinere non potest creatura, ego dicere non audeo, tacere non possum. Deus det ut vos audire possitis et ego dicere. Quid est magis tremendum quod se dedit terris Deus, aut quod vos dat cælo; quod societatem carnis intrat ipse, aut quod vos facit divinitatis consortium intrare; quod mortem sumpsit ipse, autquod vosresumitex morte; quod ipse in vestra nascitur servitu te, aut quod vos sibi gignit in liberos; quod suscipit paupertatem vestram, aut quod vos facit heeredes suos, sui unici cobaeredes? Est utique terribilius quod terra transfertur in coelum, homo deitate mutatur, servitutis sors dominationis jura sortitur.","english":"APPENDIX.\n\nSeven Sermons of Saint Peter Chrysologus, Archbishop of Ravenna, Once Adjudicated Not to Be by the Holy Father.\n\nSERMON I.\n\nOn the Lord’s Prayer.\n\nYou have received the hearing of faith, dearest brothers; hear the form of the Lord’s Prayer. Christ teaches us to pray briefly, who wishes to grant requests quickly: or what will he not give to those who ask, when he gave himself to those who did not ask? Or what delay will he make in responding, when he thus anticipates the vows of suppliants in dictating their prayers? Today, what you are about to hear astonishes the angels, the heavens marvel, the earth trembles, flesh cannot bear it, hearing cannot grasp it, the mind does not reach it, the whole of creation cannot sustain it; I dare not speak, I cannot be silent. May God grant that you may be able to hear and I to speak. What is more awe-inspiring: that God gave himself to the earth, or that he gives you to heaven; that he himself enters into the fellowship of the flesh, or that he makes you enter into the fellowship of divinity; that he himself took on death, or that he makes you rise again from death; that he himself is born into your servitude, or that he begets you as his children; that he takes on your poverty, or that he makes you his heirs, co-heirs of his only Son? It is certainly more terrible that the earth is transferred to heaven, that man is changed by divinity, that the lot of servitude obtains the rights of dominion.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"S. PETRI CRYSOLOGI RAVENNATENSIS ARCHIEPISCOPI SERMONES VII, A S. PATRE QUONDAM ABJUDICATI","severity":"info","text":"The title indicates these seven sermons were once judged not to be by Peter Chrysologus (c. 380–450), but are now included in his corpus. The appendix status suggests disputed authenticity in earlier scholarship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Accepistis auditum fidei... audite","severity":"info","text":"The opening frames the sermon as a response to a prior hearing of faith, establishing a dialogic structure between preacher and congregation. The repeated imperative 'audite' marks a transition from reception to active listening.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Christus breviter orare docet","severity":"info","text":"This likely alludes to the Lord's Prayer (Matthew 6:9–13; Luke 11:1–4) as a model of brevity. Chrysologus emphasizes Christ's teaching of concise prayer, a common patristic theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"quod se dedit terris Deus, aut quod vos dat cælo","severity":"info","text":"The preacher poses a rhetorical question comparing the Incarnation (God giving himself to earth) with theosis (man being given to heaven). This parallel underscores the reciprocal exchange between divine and human.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"A S. PATRE QUONDAM ABJUDICATI","severity":"info","text":"The phrase 'once adjudicated not to be by the Holy Father' reflects a history of textual criticism. These sermons were excluded from Chrysologus's authentic corpus by earlier editors but later reattributed, possibly in the 17th or 18th century.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'a S. Patre quondam abjudicati' could mean either 'once judged not to be by the Holy Father' or 'once rejected by the Holy Father'; the former is taken here as the standard scholarly reading."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Sed hoc quam vis metuendum sit, tamen, quia causa non dicentem respicit, sed jubentem, accedamus, filioli quo vocat charitas, trahit amor, invitat affectio, Deum Patrum viscera sentiant, vox personet,loquatur lingua, spiritus clamet. Totum quod in vobis est respondeat gratiæ, non timori; quia judicem mutavitin Patrem, amari voluit,non timeri.\n\nPater nosler qui es in cælis (Matth. VI,; Luc. XI, 2). Hoc cum dicis, non sic habeas quasi non sit in terris;non sic accipias,quasi sit loco clausus qui claudit omnia; sed intellige esse sibi genus e cœlo, cujus Pater habetur in cælo. Et age ut vivendo sancte sancto respondeas Patri.Dei Filium ille se probat qui vitiis non obscuratur humanis,qui divinis virtutibus elucescit.\n\nSanctificetur nomem. Cujus genus sumus ejus censemur et nomine. Rogamus ergo ut nomen quod in se et per se sanctum est, sanctificetur in nobis, nomen enim Dei aut honoratur ex nostro actu, aut ex nostris aciibus blasphematur. Audi Apostolum dicentem: Nomen Dei per vos blasphematur in gentibus (Rom. ii, 24).","english":"But however much this is to be feared, nevertheless, because the cause looks not to the speaker but to the one who commands, let us approach, little sons, where charity calls, love draws, affection invites; let the bowels of God the Father feel, let the voice resound, let the tongue speak, let the spirit cry out. Let everything in you respond to grace, not to fear; because he has changed the judge into a Father, he wished to be loved, not feared.\n\nOur Father who art in heaven (Matt. 6:9; Luke 11:2). When you say this, do not think as if he is not on earth; do not take it as if he is confined to a place who encloses all things; but understand that there is a kind from heaven, whose Father is held to be in heaven. And act so that by living holily you may answer to the holy Father. He proves himself to be the Son of God who is not obscured by human vices, who shines forth with divine virtues.\n\nLet the name be sanctified. Whose kind we are, we are also counted by his name. Therefore we ask that the name which is holy in itself and through itself be sanctified in us; for the name of God is either honored by our action, or blasphemed by our actions. Hear the Apostle saying: The name of God is blasphemed by you among the Gentiles (Rom. 2:24).","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"causa non dicentem respicit, sed jubentem","severity":"info","text":"The phrase clarifies that responsibility for the prayer's content lies with Christ (the commander), not the speaker, reinforcing the homily's theme of divine initiative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"viscera","severity":"info","text":"‘Viscera’ (bowels) is a Latin metaphor for deep emotional or spiritual feeling, common in patristic rhetoric; here it denotes the innermost response of the faithful to God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Pater noster qui es in cælis","severity":"info","text":"The Lord’s Prayer is cited from Matthew 6:9 and Luke 11:2 (Vulgate numbering). Chrysologus uses it as the text for his exposition, linking the earthly and heavenly dimensions of God.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Nomen Dei per vos blasphematur in gentibus","severity":"info","text":"A paraphrase of Romans 2:24, where Paul rebukes those whose conduct causes God’s name to be blasphemed among Gentiles. Chrysologus applies it to the sanctification of the divine name.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"background","kind":"background","basis":"text","lemma":"judicem mutavit in Patrem","severity":"info","text":"This reflects a common patristic trope: Christ’s incarnation transforms the Old Testament God-as-judge into a loving Father, a key theme in early Latin catechesis on the Lord’s Prayer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Hoc cum dicis... sed intellige... Et age","severity":"info","text":"The passage follows a tripartite rhetorical pattern: warning against a literal reading, offering a theological interpretation, and exhorting moral action—typical of Chrysologus’ homiletic style.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'causa non dicentem respicit, sed jubentem' could be read as a legal or rhetorical maxim; the translation takes it as a statement of responsibility.","The phrase 'genus e cœlo' is ambiguous: it may mean 'a kind from heaven' (as translated) or 'a lineage from heaven'; the context supports the former."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Vcnial regnum tuum. Et quando non regnavit Deus? Petimus ergo ut qui sibi regnavit, semper reget in nobis, ut et nos in illo regnare possimus.Regnavl, diabolus, regnavit peccatum, regnavit mors,etfuit diucaptiva mortalitas.Petimus ergo utregnanteDeo pereat diabolus, deficiat peccatum, moriatur mors, captivitascaptivetur,utnosliberi perpetuam regnemus in vitam.\n\nFial voluntas tua sicut in cælo et in terra. Hoc est regnum Dei quando in cælo et interra Dei voluntaa est sola, quando omnibus hominibus a Deus vivit, Deus agit,Deus regnat, Deus est totus, juxta illud Apostoli, ut sit Deus omnia et in ornnibus nobis (I Cor. xv).\n\nPanem nostrum quotidianum da nobis hodie. Qui Patrem se nobis dedit,qui sibi nos adopta vit in filios, qui secum nos fecit hæredes, qui nos.... nomine sublimavit,quinos suoethonore donavit et regno, ipse nos ut panem quotidianum postulemus addixit. In regno cœlo inter munera divina quid quærit paupertas humana? tam bonus, tam pius, tam largus Pater panem filiis non tamen postulatusindulget? Et ubi est illud: Nolite solliciti esse, quid manducetis, aut quid bibatis,aut vestiamini (Matth. VI, 31)? Hoc Pater jubet, quod prohibet cogitare; quid tenemus? Cœlestis Pater cœlestem panem cælestis Filii ut postulemus hortatur; ipse dixit: Ego sum panis qui de cælo descendi (Joan. VI, 51).","english":"Let your kingdom come. And when has God not reigned? Therefore we ask that He who has reigned for Himself may always rule in us, so that we too may be able to reign in Him. The devil has reigned, sin has reigned, death has reigned, and mortality was long captive. Therefore we ask that, with God reigning, the devil may perish, sin may fail, death may die, captivity may be taken captive, so that we, free, may reign perpetually in life.\n\nLet your will be done as in heaven and on earth. This is the kingdom of God, when in heaven and on earth God's will is alone, when for all men God lives, God acts, God reigns, God is everything, according to that saying of the Apostle, that God may be all things and in all of us (1 Cor. 15).\n\nGive us this day our daily bread. He who gave Himself to us as a Father, who adopted us as sons to Himself, who made us heirs with Himself, who exalted us by His name, who endowed us with His own honor and kingdom, He Himself has bound us to ask for our daily bread. In the kingdom of heaven, among divine gifts, what does human poverty seek? Does such a good, so kind, so generous Father not grant bread to His sons even without being asked? And where is that saying: \"Be not anxious about what you will eat or drink or wear\" (Matt. 6:31)? The Father commands this, which He forbids us to think about; what do we hold? The heavenly Father urges us to ask for the heavenly bread of the heavenly Son; He Himself said: \"I am the bread that came down from heaven\" (John 6:51).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Vcnial regnum tuum","severity":"info","text":"The opening phrase adapts the Lord's Prayer petition 'adveniat regnum tuum' (Matt 6:10). Chrysologus reworks the petition as a statement of God's eternal reign.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Fial voluntas tua sicut in cælo et in terra","severity":"info","text":"This echoes the Lord's Prayer petition 'fiat voluntas tua' (Matt 6:10). Chrysologus expands it to include both heaven and earth, emphasizing universal divine will.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Panem nostrum quotidianum da nobis hodie","severity":"info","text":"This adapts the Lord's Prayer petition 'panem nostrum cotidianum da nobis hodie' (Didache 8:2; Matt 6:11 Vulgate). Chrysologus uses the variant 'quotidianum' and adds 'hodie'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ut sit Deus omnia et in ornnibus nobis (I Cor. xv)","severity":"info","text":"The citation 'I Cor. xv' is likely a misattribution; the phrase 'Deus omnia et in omnibus nobis' is not found in 1 Cor 15. It may be a loose paraphrase or a scribal error.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Nolite solliciti esse, quid manducetis, aut quid bibatis, aut vestiamini (Matth. VI, 31)","severity":"info","text":"This quotes Matt 6:31 (Vulgate) closely, though the verse is about not being anxious for food, drink, or clothing. Chrysologus uses it to contrast with the petition for daily bread.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ego sum panis qui de cælo descendi (Joan. VI, 51)","severity":"info","text":"This cites John 6:51 (Vulgate: 'Ego sum panis vitae qui de caelo descendi'). Chrysologus adapts it to 'panis qui de caelo descendi', identifying the eucharistic bread with Christ.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has minor orthographic variants (e.g., 'Vcnial' for 'Veniat', 'Fial' for 'Fiat', 'ornnibus' for 'omnibus') that may reflect scribal transmission or manuscript corruption.","The citation 'I Cor. xv' is uncertain; the quoted phrase does not match known Pauline texts, suggesting a possible misattribution or loose paraphrase."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Ipse est panis,qui satus in virgine fermentatus incarne, in passione confectus, fornace coctus sepulcr, in Ecclesiis conditus, illatus altaribus coelestem cibum quotidie subministrat fidelibus.\n\nEt dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Homo, sine peccato esse non potes; et vissemperdimittitibi,totum dimitte semper;quantum vis dimitti tibi,dimitte lantum. Quoties vis dimitti, toties tu dimitte; immo quia vistotum dimitti tibi, totum dimitte.Homo,intellige quia remittendo aliis tibi veniam tu dedisti.\n\nEI ne nos inducas in tentatiunem.Quia in hoc saeculo est ipsa vitatentatio. Tentatio, inquit, est vita hominis (Job. VII, 1), rogamus ut nos nostro arbitrionon relinquat, sed in omni actu paterna nos pietateconstringat,et invitae tramite caelesti moderatione confirmet.\n\nSed libera nos a malo. A quo malo? A diabolo, quippe ex quo est omne malum.Rogamusnosliberari a malo, quia malo qui non caruerit, frui non potest bono. Si adhuc non nati,si adhuc In utero constituti panem petunt, expetunt regnum, quare fit quæstio quod semper Dei Filius in Dei Patris mysterium,et quod in Patre Deo Dei Filius fuerit? Quomodo humana ratione tractatur? Non est, non est humano modo divinitas æstimanda.Audistis Deum, nihil terrenum cogites, nihil humanum. Audisti Patrem Christi, hoc per substantiam crede;audisti Pairem tuum, hoc crede per gratiam.","english":"He is the bread, sown in the Virgin, leavened in the flesh, prepared in the Passion, baked in the oven of the sepulcher, stored in the churches, brought to the altars, and daily supplies heavenly food to the faithful.\n\nAnd forgive us our debts, as we also forgive our debtors. Man, you cannot be without sin; and He always forgives you, forgive always entirely; as much as you wish to be forgiven, forgive that much. As often as you wish to be forgiven, so often forgive; nay, because you wish to be entirely forgiven, forgive entirely. Man, understand that by forgiving others you have granted pardon to yourself.\n\nAnd lead us not into temptation. Because in this world life itself is temptation. Temptation, it is said, is the life of man (Job 7:1), we ask that He not leave us to our own will, but that in every action He bind us with paternal affection, and confirm us on the path of life with heavenly moderation.\n\nBut deliver us from evil. From what evil? From the devil, for from him comes all evil. We ask to be delivered from evil, because he who has not been without evil cannot enjoy the good. If those not yet born, if those still in the womb seek bread, seek the kingdom, why is it questioned that the Son of God was always in the mystery of God the Father, and that the Son of God was in God the Father? How is it treated by human reason? It is not, divinity is not to be estimated in a human way. You have heard \"God,\" think of nothing earthly, nothing human. You have heard \"Father of Christ,\" believe this by substance; you have heard \"your Father,\" believe this by grace.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Et dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris","severity":"info","text":"This phrase quotes the Lord's Prayer (Matthew 6:12), which Chrysologus expounds in a homiletic series.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Tentatio, inquit, est vita hominis (Job. VII, 1)","severity":"info","text":"Chrysologus cites Job 7:1, though the Vulgate reads 'vita hominis tentatio est'; the inversion may reflect liturgical memory or a variant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"fermentatus","severity":"info","text":"The term 'fermentatus' (leavened) evokes the Eucharistic bread, contrasting with unleavened bread in other traditions, and underscores the Incarnation as a transformative process.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"fornace coctus sepulcr","severity":"info","text":"The image of Christ baked in the oven of the sepulcher is a patristic metaphor for the Resurrection, paralleling the Eucharistic bread as transformed by fire.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Sed libera nos a malo","severity":"info","text":"This passage transitions from the petition 'deliver us from evil' to a theological defense of the Son's coeternity with the Father, linking the Lord's Prayer to Trinitarian doctrine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Si adhuc non nati, si adhuc in utero constituti panem petunt","severity":"caution","text":"The logic here is compressed: Chrysologus argues that even the unborn seek bread and kingdom, implying the Son's preexistence, but the connection to the preceding petitions is abrupt and may reflect a lacuna or rhetorical leap.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'fornace coctus sepulcr' is abbreviated; the full form likely is 'fornace coctus sepulcro' (baked in the oven of the sepulcher).","The transition from the Lord's Prayer exposition to Trinitarian argument is abrupt, possibly indicating a break in the manuscript or a rhetorical shift."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Ille esse Filius habuit semper,se esse Filium deditmodo. Sic ergo te filium scito, et servum te esse non nescias. Sic audi ad Christi similitudinem te reductum,ut semper Christote cognoscas esse subjectum.\n\nSERMO II.\n\nDe eadem.\n\nCouditio mortalis, terrena compago, limosa substantia ad vitae pensa no mortis incerto labore attrita, consumpta pœnis, putredini pulveris subjecta natura capere non valet, credere pertimescit, quod hodie cogitur confiteri. Tantam donorum gratiam, proximorum magnitudlnem,munerum largitatem, fragilitas humana non potest invenire. Hoc reor ambiguum prophetam mentis intuitu prævidisse, dum tanto pavore concussus, et hujus, audito taliter exagitatus tremore dixit: Domine, audivi auditum tuum, et timui \\ consideravi opera tua et expavi (Habac. III, 2). Auditum timuit, non quia tunc servus Dominum suum sibi conservum reperit,et audivit in partem: vel quia mundi huj us fabricam elementis ita sibi disonis consonantem contemplatus expavit; sed quia pietatis erga se tanta considerans, tunc opera admirationi tremore concussus est et pavore. Consideravi inquit, opera tua et expavi. Adoptatum se tunc expavit in filium,quando perdidernt ipsius fiduciam servitutis.","english":"He always had to be the Son; He only recently gave that He was the Son. Know yourself, therefore, as a son, and do not be unaware that you are a servant. Hear that you are brought back to the likeness of Christ in such a way that you always recognize yourself as subject to Christ.\n\nSermon II.\n\nOn the same.\n\nThe mortal condition, the earthly frame, the muddy substance, worn down by the labor of life in the uncertainty of death, consumed by punishments, a nature subject to the dust of decay, is unable to grasp, and shrinks from believing, what today it is compelled to confess. Human frailty cannot discover such a grace of gifts, such a magnitude of nearness, such a bounty of rewards. I think the prophet foresaw this ambiguity with the gaze of his mind, when, shaken by such great fear and so agitated by the tremor of hearing this, he said: \"Lord, I heard your hearing, and I feared; I considered your works, and I was terrified\" (Hab. 3:2). He feared the hearing, not because the servant then found his Lord to be a fellow servant with him, and heard himself called to a share; nor because, contemplating the construction of this world, so harmonious in its discordant elements, he was terrified; but because, considering such great piety toward himself, he was then shaken by trembling and fear at the works of wonder. \"I considered,\" he said, \"your works, and I was terrified.\" He was then terrified at being adopted as a son, when he lost the confidence of his servitude.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Sermo II. De eadem.","severity":"info","text":"The rubric 'Sermo II. De eadem.' marks a new homily on the same theme, but the passage's continuity suggests the division may be editorial rather than authorial.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Domine, audivi auditum tuum, et timui; consideravi opera tua et expavi","severity":"info","text":"This citation of Habakkuk 3:2 is loose; the Vulgate reads 'Domine, audivi auditionem tuam, et timui; consideravi opera tua, et expavi.' The variant 'auditum' for 'auditionem' may reflect a pre-Vulgate or mixed textual tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"adoptatum se ... in filium","severity":"info","text":"'Adoptatum in filium' echoes the theological concept of adoptionism, but here it refers to the believer's spiritual adoption by God, not a Christological heresy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Couditio mortalis, terrena compago, limosa substantia","severity":"info","text":"The triad 'mortal condition, earthly frame, muddy substance' reflects a common patristic topos of human frailty derived from Genesis 2:7 (man from clay) and Stoic-influenced anthropology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"perdidit ipsius fiduciam servitutis","severity":"info","text":"The paradox that adoption as son causes loss of 'confidence of servitude' is a distinctive rhetorical move, later echoed in Bernard of Clairvaux's sermons on humility.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'auditum tuum' may be a scribal error for 'auditionem tuam' (Vulgate) or a deliberate variant; the English draft translates 'hearing' but the sense is 'what is heard' (i.e., the divine message).","The phrase 'perdidit ipsius fiduciam servitutis' is ambiguous: 'ipsius' could refer to God (the Lord's confidence in the servant) or to the servant (the servant's own confidence in servitude)."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Denique ut sciatis huj us orationis, quam vobis hodie divinitas insinuat et infundit affectum.prophe tam tunc auditu cœlitus percepisse,hujus muneris quodammodo pavore solutum,quid iterum diierit pervidete: Custodivi me, inquit, et expavit venter meus, a voce obsecrationts labiorummeorum(Ibid.16),\n\nPosteaquamdivini muneris tantam senseratlargitatem,custodivit se, ne se hostern, ne inimicum, ne latronem se iterum in paradiso sustineret: fit vigilantior. fit sollicitior sui custos. qui se post tantae rei jacturam coelestem thesaurumsenseratreperisse.dicente Paulo: Portamus hunc thesaurum invasis fectilibus (11 Cor. vn). Custodivi me et expavit venter meus.Ventrem cordis interna nominat hæc propheta, quia sicutc [venter] cibis,ita cor sensibus pascitur et repletur: et expavit venter meus avoce obsecrationis labiorum meorum. Si intellectus cordis fuderat ori vocem, labiis deberat verba, cur vota sua, cur desideria sua, *curex hoc est exhortaturus?Expavit quia non suggestione sui cordis,sed divini Spiritus loquebatur affatu. Audi Paulum dicentem: Misit Deus Spiritum Filii sui in corda nostra clamantem. Abba Pater (Gal. IV, 6); quod cum auditum ad interna transmitteret,tantum se meruisse mirabatur, et interna tota hominis pavebant, merito adjecit: Et intravit tremor in ossa mea, quia ipsius prophetæ viscera vexabantur, et subtus me, inquit, commota est virtus mea. Quid subtus me?","english":"Finally, so that you may know the affection of this prayer, which the divinity today insinuates and instills into you, the prophet then perceived with heavenly hearing, and, in a way, dissolved by fear of this gift, see what he said again: \"I kept watch over myself,\" he says, \"and my belly trembled at the voice of the supplication of my lips\" (Ibid. 16).\n\nAfter he had sensed such great bounty of the divine gift, he kept watch over himself, lest he endure himself again as an enemy, as a foe, as a thief in paradise: he becomes more vigilant, he becomes a more careful guardian of himself, who, after the loss of such a thing, sensed that he had found the heavenly treasure, as Paul says: \"We carry this treasure in fragile vessels\" (2 Cor. 7). \"I kept watch over myself, and my belly trembled.\" The prophet here calls the internal part of the heart the belly, because just as the belly is fed and filled with foods, so the heart is fed and filled with senses: \"and my belly trembled at the voice of the supplication of my lips.\" If the understanding of the heart had poured forth the voice to the mouth, the lips ought to have given words, why would he exhort his vows, his desires, from this? He trembled because he was not speaking by the suggestion of his own heart, but by the inspiration of the divine Spirit. Hear Paul saying: \"God sent the Spirit of His Son into our hearts, crying out: Abba, Father\" (Gal. 4:6); when that was transmitted to the inner parts upon being heard, he marveled that he had merited so much, and the whole inner being of man trembled, rightly he added: \"And trembling entered into my bones,\" because the very entrails of the prophet were shaken, \"and beneath me,\" he says, \"my strength was moved.\" What is \"beneath me\"?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Custodivi me, inquit, et expavit venter meus, a voce obsecrationis labiorum meorum","severity":"info","text":"The verse is from Habakkuk 3:16 (LXX), though the Latin text here cites it as 'Ibid. 16', referring to the same chapter. The prophet's trembling is a response to divine revelation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Portamus hunc thesaurum in vasis fictilibus","severity":"info","text":"This is a paraphrase of 2 Corinthians 4:7, where Paul speaks of carrying treasure in fragile vessels, a metaphor for the human body bearing divine gifts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Misit Deus Spiritum Filii sui in corda nostra clamantem. Abba Pater","severity":"info","text":"This is a conflation of Galatians 4:6 and Romans 8:15, where Paul describes the Spirit crying 'Abba, Father' in the hearts of believers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"venter","severity":"info","text":"Peter Chrysologus interprets 'venter' (belly) as a metaphor for the heart, the inner seat of understanding, drawing on a patristic tradition of allegorical reading of bodily parts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"propheta","severity":"info","text":"The 'prophet' is Habakkuk, whose prayer and trembling are used by Chrysologus to illustrate the human response to divine grace, a common homiletic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Posteaquam... custodivit se... fit vigilantior","severity":"info","text":"The passage moves from the prophet's initial fear to a renewed vigilance, mirroring the homily's exhortation to self-awareness and humility before God.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'hujus orationis' could refer to the prayer of the prophet or the homily itself; the translation takes it as the prayer.","The phrase 'subtus me' is left untranslated in the English draft; it likely refers to the prophet's inner strength being shaken from below, but the exact sense is unclear."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":7,"ref":"p7","source":"quia unus ipse idemque homo rursus per gratiam jam levatus, jacebat subtuspristinam per naturam, necvirtutemccelestem virtuspoteratsustinere terrena. Jam a fumavitmons Sion cum laturuslegem Deus descendit in montem: quid caro faceret, cum descendit Deus in carnem? Carnis gratiam collocaturus venit Pater,quia homo Deum,servus Dominum non terebat. Et quia in verbis suis fidelis est qui dixit,aperi os tuum,et implebo illud (Ps. LXXX, 11); aperite nunc ora vestra, ut ipse ea tali prece, tali repleat et clamore. Ubi sunt, qui de Dei promissione diffidunt? Ecce quam cito est iidei remunerata confessio; mox ut Deum unici Filii confessus es Patrem, tu ipse es Dei Patris adoptatus in filium,utesses cœli hæres, quiparadisi exulhabebaris et terræ. Et ideo nulle vocas: Pater noster qui es in cælis. Quia fuit tibi quondam Pater, qui te resolvitinlimum, qui te ad claustraduxit et pertraxit inferni. Terramnesciat,amoremcarnisignoret,patrem J pul verisnon requirat,nihil in se vitiilicerepermittat, qui a Deo Patre cælestem repetitad naturam,ut qui se Dei filium credit actu, vita, moribus, honestatetanto generi respondeat, ne iterum ad terrena de. scendens, ad ipsam tanti genitoris tendat injuriam.","english":"because the same one man, now lifted up by grace, lay beneath his former nature, and earthly strength could not sustain heavenly power. Already Mount Sion smoked when God descended to give the law upon the mountain: what would flesh do when God descended into flesh? The Father came to establish the grace of the flesh, because man did not tread upon God, nor the servant upon the Lord. And because He who said, \"Open your mouth, and I will fill it\" (Ps. 80:11) is faithful in His words, open now your mouths, so that He Himself may fill them with such a prayer, such a cry. Where are those who distrust God's promise? Behold how quickly the confession of faith is rewarded; as soon as you confessed God as Father of the only Son, you yourself were adopted as son of God the Father, so that you might be heir of heaven, you who were considered an exile from paradise and of earth. And therefore you call out: \"Our Father who art in heaven.\" Because once you had a father who dissolved you into mud, who led and dragged you to the gates of hell. Let him who seeks from God the Father a return to heavenly nature know no earth, ignore love of the flesh, not seek a father of dust, permit nothing of vice in himself, so that he who believes himself a son of God may respond in deed, life, character, and honor to such a lineage, lest descending again to earthly things, he direct injury toward that great parent himself.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"aperi os tuum, et implebo illud","severity":"info","text":"The citation of Psalm 80:11 (LXX) is used to authorize the preacher's call for the congregation to open their mouths in prayer, linking divine promise to liturgical participation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"fumavit mons Sion","severity":"info","text":"The smoking of Mount Sion recalls the theophany at Sinai (Exodus 19:18), where God descended in fire and smoke to give the Law, a type for the Incarnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ubi sunt, qui de Dei promissione diffidunt?","severity":"info","text":"This rhetorical question marks a turn from exposition to exhortation, challenging doubters and emphasizing the immediacy of reward for faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"adoptatus in filium","severity":"info","text":"Adoptatus in filium reflects the theological concept of adoption as sons of God through grace, a key theme in Petrine soteriology, contrasting with natural filiation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Pater noster qui es in caelis","severity":"info","text":"The Lord's Prayer is invoked as the congregation's response, linking the homily's theme of divine adoption to the liturgical prayer of the faithful.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"patrem J pul veris","severity":"caution","text":"The phrase patrem J pul veris is likely a scribal corruption or abbreviation; the intended reading is probably patrem de pulvere (father of dust), consistent with the contrast between earthly and heavenly paternity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'patrem J pul veris' is unclear; it may be a corruption of 'patrem de pulvere' (father of dust) or an abbreviation for 'patrem Iesu pulveris' (father of the dust of Jesus), but the context favors the former."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Sanctificetur nomen tuum. Si nomen Christi cæcis visum,cursum claudit, defessis vario lauguore sanitatem, mortuis vitam,teque ipsum,homo, totamque sanctificat creaturam, quemadmodum tu ipsius nominis oras et expostulas sanctitatem? Q uia ab Christo vocatus es Christianus, et ideo supplioas ut prærogativa tanti nominis meritis in te subsequentibus roboretur.\n\nAdveniat regnum tuum. Devotionem mandat,exigit desideria,vota perquirit ipse, qui adventus sui vitam in sua continet potestate. Fidelis est ille miles, qui regis cui praesentiam sitit, et tot regni expetit et concupiscit triumphos. Sed hic petis ut tibi et in te adveniat regnaturus, in quo diabolus arcem, mors imperium, diu infernus gessit et tenuit potestatem. Oremus ergo, charissimi, ut Christus semper suo regnet in milite, ut miles semper suo triumphet in rege.\n\nFiat voluntas tua sicut in cælo et interra. Beatus dies ille qui terrenorum jungit, sociat et exæquat coelestibusvoiuntatem,utinterdispares substantias una eademque fiat voluntas. Haec est fida, pax, inconcussa concordia, gratia perseverans, quia unius Domini ordinem naturam, familia per diversa voluntatum sita, una eademque reperitur et sensu.","english":"May your name be sanctified.\" If the name of Christ gives sight to the blind, movement to the lame, health to those weary with various ailments, life to the dead, and sanctifies you yourself, man, and the whole creation, how is it that you beg and demand sanctity from his name? Because you have been called a Christian from Christ, and therefore you implore that the prerogative of so great a name be strengthened by the merits following in you.\n\n\"May your kingdom come.\" He who has the life of his coming in his own power commands devotion, demands desires, and seeks out vows. That soldier is faithful who thirsts for the presence of the king for whom he fights, and who seeks and desires all the triumphs of the kingdom. But here you ask that he come to reign for you and in you, in whom the devil has held the citadel, death the dominion, and hell the power for a long time. Let us pray, therefore, dearest ones, that Christ always reign in his soldier, that the soldier always triumph in his king.\n\n\"May your will be done, as in heaven and on earth.\" Blessed is that day which joins, unites, and equalizes earthly will with heavenly, so that among disparate substances one and the same will may exist. This is trust, peace, unshaken harmony, persevering grace, because the order and nature of one Lord, with the family placed through diverse wills, is found to be one and the same in sense.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Sanctificetur nomen tuum","severity":"info","text":"Peter Chrysologus interprets the Lord's Prayer petition as a request that the sanctity of Christ's name be realized in the believer's merits, not merely invoked.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Adveniat regnum tuum","severity":"info","text":"The phrase echoes the Lord's Prayer (Matthew 6:10; Luke 11:2). Chrysologus applies it to the believer's inner spiritual battle against diabolical, mortal, and infernal powers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"diabolus arcem, mors imperium, diu infernus gessit et tenuit potestatem","severity":"info","text":"This triadic imagery of devil, death, and hell ruling the soul reflects late antique Christian anthropology, where the soul is a battlefield for cosmic forces.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Fiat voluntas tua sicut in cælo et in terra","severity":"info","text":"Chrysologus treats the third petition as a climax: earthly and heavenly wills are united, producing peace and grace. This mirrors the homily's progression from individual sanctification to cosmic harmony.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Oremus ergo, charissimi","severity":"info","text":"The direct address to the congregation as 'charissimi' (dearest ones) is typical of Chrysologus's homiletic style, fostering communal prayer and moral application.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Sanctificetur nomen tuum","severity":"caution","text":"The Latin text here is a commentary on the Lord's Prayer, but the passage's attribution to Peter Chrysologus is part of the 'Sermones VII A Sancto Patre Quondam Abjudicati'—a collection of disputed authenticity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'vario lauguore' is likely a scribal error for 'vario languore' (various ailments); the translation follows the emended reading."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"Panern nostrum quotidianum da nobis hodie. Post coeleste regnum panem quis postulet temporalem? sed quotidianum. Et inde vult nos in sacramento sui corporis panis viaticum postulare unde ex hoc ad perpetuum diem, et ipsam Christi perveniamus ad mensam. ut unde hic gustum sumpsimus, inde plenitudinem cibi totasque satietates capiamus.\n\nEt dimitte nobis debita nostra sicut et nos dimittimus debitoribus nostris.Q ui sic petit (et) debita non relaxat, lUe se etiam per quod orataccusat,qui sibi tantum donari postulat, remitti tantum,quantum ipse remittit, et donat ad placltum, Deum taliter invitat ad pactum;quantum ipse præstiterit alteri, tantum sibi exigat et ipse prestari.Dimittenda sunt autem, fratres, debita, non pecuniæ solum, sed omnium causarum, culparum, criminum quidquid homo incurrere potest. In his tibi cum incurrerit alter, ignosce; fidus peccati sui petit veniam, qui peccanti libenter ignoscit.","english":"Our daily bread give us today. After the heavenly kingdom, who would ask for temporal bread? But daily bread. And thereby he wishes us to ask for the viaticum of bread in the sacrament of his body, so that from this we may reach the perpetual day and the very table of Christ, so that from where we have taken a taste here, we may there receive the fullness of food and all satiety.\n\nAnd forgive us our debts as we forgive our debtors. He who prays thus and does not release debts accuses himself even through what he prays, he who asks that only as much be granted to him, as much be remitted, as he himself remits and grants at his pleasure, invites God to such a pact: as much as he has rendered to another, so much he demands be rendered to himself. But debts must be forgiven, brothers, not only of money, but of all causes, faults, crimes—whatever a man can incur. In these matters, when another has incurred them against you, forgive; he is faithful in seeking pardon for his sin who willingly forgives the sinner.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Panern nostrum quotidianum da nobis hodie","severity":"info","text":"The Latin departs from the standard Lord's Prayer wording (panem nostrum cotidianum da nobis hodie) to emphasize the request for daily bread as a type of viaticum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"viaticum","severity":"info","text":"Viaticum here refers to the Eucharist as provision for the journey to eternal life, a common patristic usage drawing on the word's sense of travel provisions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Et dimitte nobis debita nostra sicut et nos dimittimus debitoribus nostris","severity":"info","text":"This is a paraphrase of the Lord's Prayer petition (Matthew 6:12; Luke 11:4), adapted to stress reciprocal forgiveness as a condition of divine pardon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"debita","severity":"info","text":"Debita (debts) in early Christian moral teaching often extended beyond financial obligations to include sins and offenses, as Chrysologus explicitly clarifies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Post coeleste regnum panem quis postulet temporalem?","severity":"info","text":"This rhetorical question marks a transition from the preceding discussion of Christ's name to the petition for daily bread, linking heavenly and earthly sustenance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Dimittenda sunt autem, fratres, debita","severity":"info","text":"Chrysologus's insistence on forgiving all debts, not just monetary, reflects a pastoral concern that resonated in later medieval penitential literature.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has a possible textual corruption: 'lUe se etiam per quod orataccusat' is likely a scribal error for 'ille se etiam per quod orat accusat'.","The phrase 'ad placltum' is probably a misspelling of 'ad placitum' (at his pleasure)."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Et ne nos inducas in tentationem.Hoc petere multis modis cogimur, fratres, ne fragilitas plus ausa, et de se temere praesumens, nihil virium suarum colligens in conflictu male cauta succumbat; deinde offensus Deus tradat tentationibus quos relinquit.\n\nSed libera nos a malo. Satis de se humiliter sentit, qui ut a malo per Deum liberetur implorat. Signate vos. Intelligite, filioli, quaxta perfectorum, quanta fortium gloria sit et potestas, quando tanta virtus in ipso conceptu, tanta mojestas aperitur in partu. Nondum natus Patrem vocat, sanctitatem postulat, regnum petit, Dat jura terris, terrenas coelestibus exæquat voluntates, et laboribus pro futuris exigit jam devotus annonam, Panem, inquit, quotidianum danobis hodie. Beati estis qui cœpistis ante pugnam vincere, ante triumphare quam vivere, ante ad Patris gremium, ante ad Patris promptuarium quam matris ad gremium pervenire; ante pastum gregis quam succum lactis invadere totum; ante victoriam sonarejubilo,(ante) vagiturespondere,quam cunarum (....) vere ut dixit Apostolus infirmum Dei fortius est hominibus (1 Cor. 1, 15). At quis poterit tanti conceptus referre sacramentum, ubi virgo materparit orbem quotidie, nec relinquit posteros ad laborem, sed a terreno germine praemittit ad gloriam?","english":"And lead us not into temptation. We are compelled to ask for this in many ways, brothers, lest our frailty, daring too much and rashly presuming of itself, gathering none of its own strength, should succumb, ill-cautious in the conflict; and then an offended God should hand over to temptations those whom he abandons.\n\nBut deliver us from evil. He thinks humbly enough of himself who implores that he be delivered from evil by God. Mark this well. Understand, dear children, how great is the glory and power of the perfect, of the strong, when such great virtue is revealed in the very conception, such great majesty in the birth. Not yet born, he calls upon his Father, he asks for holiness, he seeks a kingdom, he gives laws to the lands, he equates earthly wills with heavenly ones, and for future labors he already demands the devoted provision. \"Bread,\" he says, \"give us our daily bread today.\" Blessed are you who have begun to conquer before the battle, to triumph before living, to reach the Father's bosom, to reach the Father's storehouse before reaching the mother's bosom; to seize the flock's pasture before the milk's juice; to sound the cry of victory, to answer with a wail, before the cradle's [...]. Truly, as the Apostle said, the weakness of God is stronger than men (1 Cor. 1:15). But who will be able to relate the sacrament of such a great conception, where a virgin mother gives birth to the world daily, and does not leave offspring for labor, but sends them on from earthly seed to glory?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Et ne nos inducas in tentationem","severity":"info","text":"This is the sixth petition of the Lord's Prayer (Matthew 6:13), here quoted in the Latin Vulgate form. Chrysologus interprets it as a plea against human frailty.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sed libera nos a malo","severity":"info","text":"The seventh petition of the Lord's Prayer (Matthew 6:13), also from the Vulgate. Chrysologus links it to humility before God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Cor. 1, 15","severity":"info","text":"The citation 'infirmum Dei fortius est hominibus' is a loose paraphrase of 1 Corinthians 1:25, where Paul says 'stultum Dei' (the folly of God) is wiser than men. Chrysologus adapts it to 'weakness' for his argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Signate vos","severity":"info","text":"This phrase, 'Mark this well,' may be a liturgical cue for the sign of the cross, common in patristic homilies to emphasize a point or invite a ritual gesture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Beati estis qui cœpistis ante pugnam vincere","severity":"info","text":"Chrysologus shifts to a direct address ('Blessed are you'), praising the congregation for spiritual victory before earthly life, a rhetorical climax in the homily's narrative of Christ's pre-birth power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ante vagiturespondere,quam cunarum (....)","severity":"caution","text":"The Latin text is corrupt here: 'vagiturespondere' likely means 'to answer with a wail,' but the phrase 'quam cunarum' is incomplete, possibly 'quam cunarum [motus]' (than the cradle's movement). The sense is contrast between infant cries and victory shouts.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ante vagiturespondere, quam cunarum (....)' is lacunose; the intended contrast between infant wailing and triumphal shouting is clear, but the exact wording is lost.","The citation '1 Cor. 1, 15' is a loose adaptation; the original verse (1 Cor. 1:25) speaks of 'folly,' not 'weakness,' which Chrysologus reinterprets for his homiletic purpose."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"SERMO III.\n\nDe eadem.\n\nOmnia quæ divinitus dicta factaque referuntur, sunt miraculo, sunt stupori, sunt pavenda mortalibus, ipsis etiam sunt cœlestibus tremenda. Sed nihil ita stupet cœlum, pavet terra, expavescit universa creatura, quam quod vos estis hodie nobis dicentibus audituri. Servus Dominum Patrem vocare audet, j udicem suum reus nuncupat genitorem, conditio terrena sua se voce adoptat in filium, qui terrena perdidit existimat se Divinitatishaeredem,Sed audemus, quia præsumptio dicentis non est, ubi auctoritas est jubentis.Ipse enim vos hodie dicere voluit, qui nos hodie docuit sic orare. Et quid mirum, si tunc homines Dei consecravit in filios, quando se hominibus dedit et aptavit in filium?Carnis tunc natnram transtulit in divinam, quando deitatem humanam detulit ad naturam. Tunc hominem sibi in cœlestibus praestitlit cohæredem, quando se participem reddidit terrenorum: aut homini negarequid amoris potuit,quid muneris,quid honoris,qui totum quod erat hominis etpeccatum suscepit,et mortem? Aut quomodo hominem in suis prosperis non habebit, qui in adversis homini se fecit esse consortem? Homo,rediad Deum sic amatus aDeo; et ad ipsius gloriam da totum te, qui se totum propter te ad tuam deduxit injuriam; et voca Patrem Mens, quem tanto amore a tuum probas, sentis, iutelligis esse genitorem,","english":"SERMON III.\n\nOn the Same.\n\nAll things that are reported as having been divinely said and done are a miracle, are a wonder, are things to be feared by mortals, and are even things to be trembled at by the heavenly beings themselves. But nothing so much astonishes heaven, terrifies the earth, and makes the whole creation shudder, as what you are about to hear from us speaking today. A slave dares to call the Lord Father, a defendant names his judge parent, an earthly condition by its own voice adopts itself as a son, one who has lost earthly things deems himself an heir of the Divinity. But we dare, because there is no presumption in the speaker where there is the authority of the one who commands. For he himself wished you to speak thus today, who taught us to pray thus. And what wonder, if he then consecrated men as his sons, when he gave and fitted himself as a son to men? He then transferred the nature of flesh into the divine, when he brought down divine nature to the human. He then set man before himself as a co-heir in heavenly things, when he made himself a participant in earthly things: or what of love, what of gift, what of honor could he deny to man, who took upon himself everything that was of man, both sin and death? Or how will he not have man in his prosperity, who made himself a companion to man in adversity? Man, return to God, so loved by God; and give your whole self to his glory, who gave his whole self for you, down to your injury; and call him Father, whom you prove, feel, and understand to be your parent with such great love.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage opens with a rhetorical crescendo (miraculo, stupori, pavenda, tremenda) before introducing the paradox of a slave calling the Lord Father, a defendant naming his judge parent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The phrase 'præsumptio dicentis non est, ubi auctoritas est jubentis' asserts that the speaker's boldness is justified by Christ's command to pray the Pater Noster.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The passage echoes the Lord's Prayer (Matthew 6:9-13) and the Pauline theme of adoption as sons (Romans 8:15, Galatians 4:5).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Peter Chrysologus develops the paradox of Christ's incarnation: he 'transferred the nature of flesh into the divine' and 'brought down divine nature to the human,' a Christological topos of the 5th century.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This sermon was among those attributed to Peter Chrysologus but later judged spurious; it survives in the Ogl PL edition as part of the 'Sermones VII A Sancto Patre Quondam Abjudicati.'","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Latin text has a probable scribal error: 'Mens' in the final line may be a misreading of 'meus' or an abbreviation; the English draft renders it as 'Mens' without explanation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Mens' in the final line is unclear; it may be a corruption of 'meus' or a vocative of 'Mens' (mind), but the context suggests a possessive adjective."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"Pater noster qui es in cælis. Quod nondum natus Patrem vocat, nemo miretur. Deo nata sunt nascitura, futura facta sunt Deo. Fecit, inquit, quæ futura sunt (Eccl. VI, 10). Hinc est quod in utero suum Joannes sensit auctorem et exstat nuntius matri qui erat nescius vitae. Hinc est quod Jacob ante legitur I bellasse quam nasci, cœpit ante triumphare quam vivere. Hinc est quod jam sunt Deo qui sibi adhuc non sunt, quoniam electi estis ante constitutionem mundi. Pater noster qui es in cælis. Non quod ille non sit in terra, sed ut tu per hoc germen esse no. veris te coeleste, Et si te filium Dei tu fateris, vive quasi Dei filius, ut actu, vita,virtutibus, tanto possis respondere genitori.\n\nSanctificetur nomen tuum. Quia a Christo vocatus es Christianus, petis ut prærogativa tanti nominis sanctificetur in te, quia nomen Dei quod per se et sanctum sibi est, aut sanctificetur in nobis nostro actu, aut nostro actu blasphemetur in gentibus.","english":"Our Father, who art in heaven. Let no one be surprised that one not yet born calls him Father. Things about to be born are already born for God; future things are already made for God. \"He has made,\" it says, \"what is to come\" (Ecclesiasticus 6:10). Hence it is that John in the womb sensed his author and became a messenger to his mother, though he was ignorant of life. Hence it is that Jacob is read to have wrestled before being born, to have begun to triumph before living. Hence it is that those who are not yet for themselves are already for God, because you were chosen before the foundation of the world. Our Father, who art in heaven. Not that he is not on earth, but that through this you may know yourself to be a heavenly offspring. And if you confess yourself a son of God, live as a son of God, so that by your action, life, and virtues you may be able to correspond to such a parent.\n\nHallowed be thy name. Because you are called a Christian from Christ, you ask that the prerogative of so great a name be hallowed in you, since the name of God, which is holy in itself and for itself, is either hallowed in us by our action, or blasphemed by our action among the Gentiles.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Fecit, inquit, quæ futura sunt (Eccl. VI, 10)","severity":"info","text":"The citation Ecclesiasticus 6:10 is a Vulgate reference; the verse is not found in modern critical editions of Sirach, suggesting a variant or misattribution in the source tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Jacob ante legitur I bellasse quam nasci","severity":"info","text":"The reference to Jacob wrestling before birth alludes to the apocryphal tradition of Jacob and Esau struggling in Rebekah's womb (Genesis 25:22-26), elaborated in Jewish and early Christian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"prærogativa tanti nominis","severity":"info","text":"The term 'prærogativa' (prerogative) here denotes the special privilege or distinction of being called a Christian, a legal and social metaphor common in patristic rhetoric.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Pater noster ... Sanctificetur nomen tuum","severity":"info","text":"The passage follows the opening petitions of the Lord's Prayer (Pater Noster), using each phrase as a springboard for doctrinal exposition, a common homiletic structure in Latin sermons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"quoniam electi estis ante constitutionem mundi","severity":"info","text":"The phrase 'chosen before the foundation of the world' echoes Pauline predestinarian language (Ephesians 1:4) and was influential in later debates on grace and free will in the Latin West.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation 'Eccl. VI, 10' may refer to a Vulgate numbering that differs from modern editions; the exact verse is uncertain.","The phrase 'I bellasse' in the Latin is likely a scribal error or abbreviation for 'bellasse' (wrestled), but the reading is secure from context."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"Adveniat regnum tuum. Ispe dicit: Regnum Dei intra vos est (Luc.xv11, 21). Si intra nos est, veniat quid oramus? est in fide,est inspe, est in exspectatione, sed ut veniat jam precamur. Veniat autem nobis, non illi qui semperconregnat Patri suo,semper regnat in Patre, sed veniat nobis: Venite, benedicti Patris mei perctpite regnum quod vobis paratum est ab origine mundi (Matth. XXV, 34). Dicimus veniat regnum tuum, ut sic Deus regnet in nobis,quatenus in nobis desinat mors regnare, desinat regnare peccatum. Regnavit, inquit, mors ab Adam usque ad Moysem (Rom. v, 14). Et alibi: Non regaet peccatum in vestro mortali corpore (Ihid., 15).\n\nFiat voluntas tua sicut in cælo et in terra. Nunc in terra multa sunt pro diaboli voluntate, pro saeculi nequitia, pro voluntate carnis. In coelo vero fit nihil praeter Domini voluntatem, Petimus ergo ut interempto diabolo, ut novo saeculo, ut mutato corpore, destructo mortis imperio, ut abolita dominatione peccati, in coelo, et in terra, in Deo et hominibus, una Dei et eadem sit voluntas.","english":"Let your kingdom come. He himself says: The kingdom of God is within you (Luke 17:21). If it is within us, why do we pray that it come? It is in faith, it is in hope, it is in expectation, but we now pray that it come. Let it come, however, to us, not to him who always co-reigns with his Father, always reigns in the Father, but let it come to us: Come, blessed of my Father, receive the kingdom that has been prepared for you from the beginning of the world (Matthew 25:34). We say let your kingdom come, so that God may reign in us in such a way that in us death ceases to reign, sin ceases to reign. Death, it says, reigned from Adam to Moses (Romans 5:14). And elsewhere: Let sin not reign in your mortal body (ibid., 15).\n\nLet your will be done as in heaven and on earth. Now on earth many things happen according to the devil’s will, according to the world’s wickedness, according to the will of the flesh. In heaven, however, nothing happens except the Lord’s will. Therefore we ask that, with the devil destroyed, with the world renewed, with the body changed, with the empire of death destroyed, with the dominion of sin abolished, in heaven and on earth, in God and in men, there be one and the same will of God.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Adveniat regnum tuum","severity":"info","text":"The phrase 'Adveniat regnum tuum' is the second petition of the Lord's Prayer (Matthew 6:10; Luke 11:2). Chrysologus here expounds its meaning, linking it to the kingdom within the believer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Regnum Dei intra vos est","severity":"info","text":"The citation 'Regnum Dei intra vos est' is from Luke 17:21 (Vulgate). Chrysologus uses it to argue that the kingdom is already present within the faithful, yet its full realization is prayed for.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Venite, benedicti Patris mei percipite regnum quod vobis paratum est ab origine mundi","severity":"info","text":"This is a paraphrase of Matthew 25:34, where the blessed are invited to receive the kingdom prepared from the beginning of the world. Chrysologus adapts it to emphasize the eschatological hope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Regnavit mors ab Adam usque ad Moysem","severity":"info","text":"The phrase 'Regnavit mors ab Adam usque ad Moysem' is from Romans 5:14. Chrysologus uses it to contrast the reign of death with the coming reign of God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Non regnet peccatum in vestro mortali corpore","severity":"info","text":"This is a paraphrase of Romans 5:15, urging that sin not reign in the mortal body. Chrysologus applies it to the petition for God's kingdom to overcome sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Fiat voluntas tua sicut in caelo et in terra","severity":"info","text":"The passage moves from the second petition of the Lord's Prayer to the third, 'Fiat voluntas tua'. Chrysologus contrasts earthly disorder with heavenly order, praying for universal alignment with God's will.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text includes a reference to 'Luc.xv11, 21' which is likely a scribal error for Luke 17:21; the edition's citation is retained as given.","The phrase 'Ihid., 15' in the Latin likely refers to Romans 5:15, but the abbreviation is ambiguous."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"Partem nostrum quotidianum da nobis hodie. Post regnum coeleste, terrenum panem petere non jubemur, prohibente ipso cum dixit: Nolite solliciti esse quid manducetis, autquid bibatis (Matth. vi, 13).SeJ quia ipse est panis qui de cælo descendit (Joan. VII, 50), petimus et precamur ut ipsum panem, quem quotidie, id est, jugiter suminus, in aeternitate ad victum corporis mentisque capiamus.\n\nEt dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Sic dicendo, homo, indulgentiæ modum, mensuram venire statuisti; eltu tibi dedisti,qui a Domino tantum tibi petis, quantumdimiseris ipse conservo, Dimitte ergo delinquentiin te totum, si vis ipse de tuis nihil Domino debere delictis. In altero dimitte tibi, si vis ipse vindicem vitare sententiam.\n\nEt ne nos inducas in tentationem. Deus neminem tentat,sicut scriptum est; sed tentare dicitur, cum contumaciter euntes ad tentationem laqueos delinquit. Sic Adam tentatoris incurrit insidias, dum sui præcepta deserit creatoris. Unde autem et a quo tentatur homo prodidit sic dicendo: Sed libera nos a malo; hoc est a diabolo,qui totius mali et auctor est et origo. Diabolus natura fuit coelestis, nunc est nequitia spiritualis, ætate major sæculo, nocendi usu tritus, lædendi arte peritissimus. Unde non tam malus, sed malum dicitur,aquo est omne quod malum est.","english":"Give us this day our daily bread. After the heavenly kingdom, we are not commanded to ask for earthly bread, the Lord himself forbidding it when he said: Be not anxious about what you eat or what you drink (Matthew 6:13). But because he himself is the bread that came down from heaven (John 6:50), we ask and pray that we may receive that bread, which we take daily, that is, continually, in eternity for the sustenance of body and mind.\n\nAnd forgive us our debts, as we also forgive our debtors. By speaking thus, man, you have set the measure, the limit of indulgence; and you have given to yourself, who ask from the Lord only as much as you yourself have forgiven your fellow servant. Forgive, therefore, everything in the one who offends against you, if you wish yourself to owe nothing to the Lord for your own offenses. Forgive yourself in another, if you wish to avoid the sentence of the avenger.\n\nAnd lead us not into temptation. God tempts no one, as it is written; but he is said to tempt when he leaves snares for those who stubbornly go into temptation. Thus Adam fell into the traps of the tempter when he abandoned the precepts of his creator. Whence and by whom man is tempted, he has revealed by saying: But deliver us from evil; that is, from the devil, who is the author and origin of all evil. The devil was of a heavenly nature, now he is a spiritual wickedness, older than the world, practiced in the habit of harming, most skilled in the art of injuring. Hence he is called not so much evil, but evil itself, from whom comes everything that is evil.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Nolite solliciti esse quid manducetis, aut quid bibatis","severity":"info","text":"The Latin cites Matthew 6:13, but the Vulgate reads 'Nolite solliciti esse quid manducetis, aut quid bibatis' (Be not anxious about what you eat or what you drink).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"panis qui de cælo descendit","severity":"info","text":"The Latin cites John 6:50, but the Vulgate reads 'panis qui de caelo descendit' (the bread that came down from heaven).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"dimitte nobis debita nostra","severity":"info","text":"The Latin phrase 'dimitte nobis debita nostra' (forgive us our debts) echoes the Lord's Prayer, where 'debita' translates the Greek ὀφειλήματα (debts).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Deus neminem tentat","severity":"info","text":"The assertion 'God tempts no one' reflects a patristic commonplace, contrasting divine providence with human free will, as in Augustine's 'De Genesi ad Litteram'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Diabolus natura fuit coelestis","severity":"info","text":"The description of the devil as originally of a heavenly nature reflects early Christian demonology, e.g., Lactantius' 'Divinae Institutiones'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Post regnum coeleste, terrenum panem petere non jubemur","severity":"info","text":"The passage transitions from the petition for the kingdom to the petition for daily bread, structuring the Lord's Prayer petitions in a sequential exposition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text conflates Matthew 6:13 with the Lord's Prayer context; the verse numbering in the source edition may differ from modern Vulgate."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"Hinc est quod propriis viribus homo liberari non potest carnalibus vinculis illigatus. Petendum est ergo nobis ut Deus nos a diabolo liheret,qui Christum terris. ut diabolum vinceret. commodavit. Clamet, clamet homo ad Deum, clamet: Libera nosa malo, ut a tanto malo, solo Christo vincente, liheremur.\n\nPater noster, qui es in cælis. Orandi thema,matenam petendi, supplicandi normam paucissimis in verbis ipse sibi, qui tibi est exorandus, indulsil; ut ex hoc tu petendi sumas sensum.ut intellectum postulandi capias, mensuram colligas impetrandi,et brevi mogisterio orandi latissimam capias disciplinam; simul quia ad amoris judicium rex ipse officio functus estadvocati, ut preces quibus responsurus erat ipse dictaret. Cunctatio ablata est tota promerendi, quando, ipsum selegit in precibus qui rogatur. Metus locum non habet, ubi a Patre filius interprete desiderat quae sanct sunta impetrare.","english":"Hence it is that man, bound by carnal chains, cannot be freed by his own strength. Therefore we must ask that God free us from the devil, who lent Christ to the earth so that he might conquer the devil. Let man cry out, let him cry out to God, let him cry: Free us from evil, so that from such great evil we may be freed, with Christ alone conquering.\n\nOur Father, who art in heaven. The theme of prayer, the matter of petition, the norm of supplication, in very few words he himself, who is to be entreated by you, has granted to himself; so that from this you may take the sense of asking, so that you may grasp the understanding of demanding, so that you may gather the measure of obtaining, and by a brief teaching you may grasp the broadest discipline of praying; at the same time because, by a judgment of love, the king himself has performed the office of advocate, so that he himself might dictate the prayers to which he was about to respond. All hesitation about deserving has been removed, when he who is asked has chosen himself as intercessor in prayers. Fear has no place, where the Son, as interpreter, desires from the Father what is holy to obtain.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Hinc est quod propriis viribus homo liberari non potest carnalibus vinculis illigatus","severity":"info","text":"The Latin asserts that man cannot be freed by his own strength from carnal bonds, a theme of human incapacity without divine aid common in Petrus Chrysologus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Libera nos a malo","severity":"info","text":"The phrase 'Free us from evil' echoes the Lord's Prayer (Matthew 6:13, Vulgate: 'libera nos a malo'), though the Latin here adapts it as a cry to God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Pater noster, qui es in cælis","severity":"info","text":"This is the incipit of the Lord's Prayer in Latin; the homily treats it as the theme (thema) and norm of supplication, emphasizing its brevity and divine origin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"rex ipse officio functus est advocati","severity":"info","text":"The image of Christ as king acting as advocate (advocatus) reflects late antique legal and rhetorical culture, where an advocate pleaded before a judge; here God is both king and judge.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Clamet, clamet homo ad Deum, clamet","severity":"info","text":"The triple repetition of 'clamet' (let him cry out) is a rhetorical device (epizeuxis) emphasizing urgent petition, typical of Chrysologus's homiletic style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"liheret ... liheremur","severity":"caution","text":"The Latin text shows variant spellings 'liheret' and 'liheremur' for 'liberet' and 'liberemur', likely scribal errors or orthographic variation in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'liheret' and 'liheremur' are ambiguous as to whether they represent a scribal error for 'liberet' and 'liberemur' or a deliberate orthographic variant; the reading taken is that they are errors."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"SERMO IV.\n\nDe eadem.\n\nFratres cbarissimi, qui vos donavitcredere, ipse vos docuit et orare, et totam petendi formam paucis aptavit in verbis, quia cum Patrem postulat, multa preces filius non laborat. Sicut enim petere cogit necessitas genitum, ita urget charitas dare genitorem. Pater ergo qui sponte præstat, non tam utpetatur,quantumquod petatur ostendit; ut Filius petendo justa placeat, qui potest stulta postulans displicere. Audite Patrem, et vos filiosesse jam credite, utquæ petieritis incunctanter impetrare possitis. Quid valeat fides, credulitas quid possit, sitquanta confessio, hodie monstratur in nobis. Ecce Trinitatis trina confessio in coelestem sobolem de terrena vos sustulit servitute: ecce fides quae Deum locuta est Patrem, Patrem vobis Deum hodie conquisivit;ecce vox quæ confessa est Dei Filium, vos Dei adoptavitin filios; ecce credulitas quæ Deum Spiritum proclamavit, de carnis substantia mortali in vitalem Spiritus substantiam vos mutavit. Quis pietatis tantæ dignus invenitur assertor Deus Pater homines dignatur hæredes; Deus Filius non dedignatur servulos cohæredes;DeusSpiritus carnemconsortem divinitati juris ditione suscipit in supernis, Apostolo probante cum dicit: Aut nescitis quia angelos judicabimus (I Cor. VI, 3)?","english":"SERMON IV.\n\nOn the Same.\n\nMost beloved brothers, He who gave you the gift of belief has Himself taught you both to pray and has fitted the entire form of petition into few words, because when the Son asks the Father, he does not labor over many prayers. For just as the necessity of being born compels one to ask, so the charity of the begetter urges him to give. Therefore the Father, who grants freely, shows not so much that a petition be made as what is to be petitioned; so that the Son, by asking what is just, may be pleasing, who could displease by requesting foolish things. Hear the Father, and now believe that you are sons, so that you may be able to obtain without hesitation what you have asked. What faith can do, what belief is capable of, how great confession is, is shown in us today. Behold, the threefold confession of the Trinity has lifted you from earthly servitude into a heavenly offspring: behold, faith which has spoken of God the Father has today acquired for you God as Father; behold, the voice which has confessed the Son of God has adopted you as sons of God; behold, the belief which has proclaimed God the Spirit has changed you from a mortal substance of flesh into the life-giving substance of the Spirit. Who is found worthy to be the assertor of such great piety? God the Father deigns men as heirs; God the Son does not disdain fellow heirs who are servants; God the Spirit takes flesh as a partner of divinity under the rule of law in the heavenly realm, as the Apostle proves when he says: \"Or do you not know that we shall judge angels?\" (1 Cor. 6:3)?","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Sermo IV. De eadem.","severity":"info","text":"The rubric 'De eadem' indicates this sermon continues the same theme as the preceding one, forming a pair within the collection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"credulitas","severity":"info","text":"Here 'credulitas' is used synonymously with 'fides' (faith) and 'confessio' (confession), emphasizing the act of believing as a dynamic, transformative force.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Aut nescitis quia angelos judicabimus (I Cor. VI, 3)","severity":"info","text":"The citation is from 1 Corinthians 6:3 in the Vulgate, but modern editions place this verse at 1 Corinthians 6:3; the reference supports the claim that humans will judge angels, a theme of spiritual elevation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Trinitatis trina confessio","severity":"info","text":"The 'threefold confession of the Trinity' reflects the Niceno-Constantinopolitan Creed, which was central to 5th-century Latin orthodoxy and liturgical catechesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Deus Pater homines dignatur haeredes","severity":"info","text":"The theme of believers as 'heirs' of God the Father echoes Pauline adoption language (Rom 8:17) and was developed in later medieval theology of divine filiation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Fratres cbarissimi","severity":"caution","text":"The reading 'cbarissimi' is likely a scribal error for 'carissimi' (most dear), common in manuscript transmission; the sense is not affected.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'angelos judicabimus' may be a loose paraphrase; the exact Pauline context is uncertain.","The term 'cohæredes' could imply a legal or familial metaphor, but the precise nuance in Chrysologus's theology is not fully specified."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"a Vocate ergo Dominum Patrem, vosque, et si nondum natosjam tamen designatos filios esse jam credite, etdateoperam quatenus sit vobis cælestis vita, sint vobis divini mores, et forma deitatistota vestra præferatur in Filium: quia cælestis Pater respondentes generi filios muneribus ditat divinis, degenerantes ad pœnalem revocat servitutem.\n\nPater nosterqui es in cœlis. Succumberet conscientiaservulis, terrena conditio solveretur, nisi nos ad hunc clamorem ipsius Patris auctoritas, ipsius Filii Spiritus excitaret, Misit, ait, Deus Spiritum Filii SUI in corda nostra clamantem Abba Pater (Gal. IV, 6). Lassescitmens, carodeficitaddivina, nisi Deus quæ fieret jubet, impleat ipse qui jubet. Quando ausa est mortalitas vocare Patrem, nisi modo quando superna virtute homines animantur in terra? Pater noster qui es in cælis. Homo, quid commune cum terris tibi, qui confiteris tibi genus esse in cælis? Ergo coelestem vitam monstra in habitatione terrena, quia si quid in se gesserit terrena cogitatio, coelo maculam, cælesti generi intulisti injuriam.","english":"Call therefore upon the Lord as Father, and believe that you, though not yet born, are already designated as sons, and take care that heavenly life be yours, that divine customs be yours, and that the whole form of divinity be borne in you toward the Son: because the heavenly Father enriches sons who answer to their lineage with divine gifts, and recalls those who degenerate to penal servitude.\n\nOur Father who art in heaven. The conscience of servants would succumb, the earthly condition would be dissolved, unless the authority of the Father Himself, the Spirit of the Son Himself, roused us to this cry. God, it says, sent the Spirit of His Son into our hearts crying out Abba Father (Gal. 4:6). The mind grows weary, the flesh fails in divine matters, unless God, who commands what is to be done, Himself fulfills what He commands. When has mortality dared to call upon the Father, except now when men are animated on earth by heavenly power? Our Father who art in heaven. Man, what commonality with the earth have you, who confess that your lineage is in heaven? Therefore show heavenly life in your earthly dwelling, because if earthly thought has carried anything within itself, you have brought a stain upon heaven, you have inflicted an injury upon your heavenly lineage.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gal. IV, 6","severity":"info","text":"The citation 'Misit, ait, Deus Spiritum Filii SUI in corda nostra clamantem Abba Pater' adapts Galatians 4:6, where Paul writes that the Spirit cries 'Abba, Father.' Chrysologus uses this to ground the Lord's Prayer in Trinitarian action.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"term","kind":"term","basis":"text","lemma":"degenerantes ad pœnalem revocat servitutem","severity":"info","text":"The phrase 'degenerantes ad pœnalem revocat servitutem' contrasts divine sonship with penal servitude, echoing a legal or social metaphor common in patristic exhortations: those who fail to live as sons are recalled to a lower status.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Pater noster qui es in cœlis","severity":"info","text":"The opening of the Lord's Prayer (Matthew 6:9) is here treated as a cry that lifts the believer from earthly condition. Chrysologus emphasizes the paradox of mortal humans calling God 'Father,' a theme in early Latin catechesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Lassescit mens, caro deficit ad divina","severity":"info","text":"This passage forms a rhetorical climax: the preacher asserts that human weakness requires divine empowerment. The structure moves from command ('Vocate') to scriptural proof (Galatians) to a moral application ('ergo coelestem vitam monstra').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Pater noster qui es in cœlis","severity":"info","text":"Chrysologus's interpretation of the Lord's Prayer as a cry empowered by the Spirit influenced later medieval commentaries that see the prayer as both petition and profession of divine sonship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"et si nondum natos jam tamen designatos filios esse jam credite","severity":"caution","text":"The phrase 'nondum natos ... designatos filios' is ambiguous: it may refer to catechumens not yet baptized (spiritually unborn) or to a theological notion of predestination. The context favors the former, as Chrysologus addresses those learning the Lord's Prayer.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'nondum natos' could mean either unbaptized catechumens or those not yet born physically; the reading taken is that it refers to spiritual rebirth through baptism, consistent with catechetical context."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"Sanctificetur nomen tuum.Non petimus ut sanctificet nomen tuum Deus, quod sanctitate sua totam salvat et sanctificat creaturam. Fratres, hoc nomen est quod supernæ potestates pavent, quae tremenda suscipiunt servitute; hoc nomen est quod fugatdeemones; hoc solum nomen est quod absolvit animas diaboli feritate captivas; hoc nomen est quod mundo perdito dat salutem. Sed petimus ut nomen Dei actu sanctificetur in nobis. Nobis enim bene agentibus benedicitur nomen Dei, nobis male agentibus blasphematur. Audi Apostolum dicentem: Nomen Dei blasphematur in gentibus (Rom. II, 24). Petimus ergo, petimus, ut quantum nomen Dei sanctum est, tantum nos ejusmereamur in nostris moribus sanctitatem.\n\nVeniat regnum tuum. Quasi non semper fuerit sic regnum Christi ut veniat, nunc rogamus. Et ubi est illud regnum Dei? Intra nos est. Intra nos est fide, sed utre veniat supplicamus. Fratresquando diabolus vario nequitiarum genere multimoda arte fallendi rerumfaciem turbat sensus hominum moresque confundit, saevit, idolis sacrilegis furit, fallit anguriis, divinatione mentitur, signis decipit, illudit artibus, spectaculis occupat, obsidet vitiis, peccatis vulnerat, criminibus sauciat, desperatione prosternit, Christi regnum prolongat, et absentat a nobis.","english":"May your name be sanctified.\" We do not ask that your name, O God, be sanctified, for by its own sanctity it saves and sanctifies the whole of creation. Brothers, this is the name which the heavenly powers fear, which they accept with trembling servitude; this is the name which puts demons to flight; this alone is the name which frees souls captive to the savagery of the devil; this is the name which gives salvation to a lost world. But we ask that the name of God be sanctified in us by our action. For when we act well, the name of God is blessed; when we act badly, it is blasphemed. Hear the Apostle saying: \"The name of God is blasphemed among the Gentiles\" (Rom. 2:24). We ask, therefore, we ask that, as the name of God is holy, so we may merit its sanctity in our own conduct.\n\n\"May your kingdom come.\" As if the kingdom of Christ were not always such that it comes, we now ask. And where is that kingdom of God? It is within us. It is within us by faith, but we beseech that it come. Brothers, when the devil, by various kinds of wickedness and manifold arts of deception, disturbs the face of things, confuses the senses of men and their morals, rages, raves with sacrilegious idols, deceives with auguries, lies with divination, misleads with signs, deludes with arts, occupies with spectacles, besets with vices, wounds with sins, injures with crimes, prostrates with despair, he prolongs the kingdom of Christ and makes it absent from us.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sanctificetur nomen tuum","severity":"info","text":"The opening phrase is a direct citation of the Lord's Prayer (Matthew 6:9). Chrysologus uses it as a lemma for his exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Nomen Dei blasphematur in gentibus","severity":"info","text":"Chrysologus quotes Romans 2:24, though the Vulgate reads 'blasphematur' where modern editions have 'blasphematur' or 'maledicitur'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Veniat regnum tuum","severity":"info","text":"This is the second petition of the Lord's Prayer. Chrysologus interprets it eschatologically and interiorly, a common patristic move.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Veniat regnum tuum","severity":"info","text":"The passage moves from the first petition of the Lord's Prayer to the second, each introduced by the Latin petition and then expounded.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Sanctificetur nomen tuum","severity":"info","text":"Chrysologus's interpretation that the name of God is sanctified by human action reflects a moralizing trend in Latin homiletics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Veniat regnum tuum","severity":"caution","text":"The Latin 'utre' in 'utre veniat supplicamus' is likely a scribal error for 'ut re' or 'ut vere'; the sense is 'that it may come'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'utre veniat' is ambiguous; it may be a corruption of 'ut re' or 'ut vere', but the intended meaning is clear: 'that it may come'."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"Petimus ergo ut veniat tempus quo, mali tanti auctore pereunte, mundus totus, creatura tota, totam solius Christi regnet, triumphet ad gloriam, et fiat quod sequitur.\n\nUt sicut in cælo, ita et in terra. Una Domini voluntas sit terra, cœlum, vita Deus, tempus æternitas, patria requies, census innocentia, honos immortalitas, furia castitas, Deus totum.\n\nAddidit: Panem nostrum quotidianum da nobis hodie. Post paternitatem Dei, post divini nominis sanctitatem, post coeli regnum, quotidianum panem jubemur exposcere. Christus oblivioni non subjacet, Christus mandatis suis contraria non demandat. Ipse dicit: Nolite solliciti esse quid manducetis, aut quid bibatis (Matth. VI, 31). Sed quia est panis qui de coelo descendit, qui legis et gratiae molatus est in forma, qui crucis confectus est in farina, qui crucis confectus passione, qui magno pietatis fermentatus est sacramento, qui conspersionis levamentum sustulit de sepulcro, qui cum divinitatis suas calore conqueretur, ipse clibanum decoxit inferni, qui ad cœlestem cibum quotidianus Ecclesiæ defertur ad mensam, qui in remissione frangitur peccatorum, qui edentes se perpetuam pascitet enutritad vitam;hunc panem quotidie nobis dari petimus, donec illo in die perpetuoperfruamur.","english":"We ask, therefore, that the time may come when, with the author of such great evil perishing, the whole world, the whole of creation, may reign and triumph entirely for the glory of Christ alone, and that what follows may come to pass.\n\nAs it is in heaven, so also on earth. Let there be one will of the Lord: earth, heaven, life, God, time, eternity, homeland, rest, wealth, innocence, honor, immortality, fury, chastity, God, everything.\n\nHe added: Give us this day our daily bread. After the fatherhood of God, after the sanctity of the divine name, after the kingdom of heaven, we are commanded to ask for daily bread. Christ is not subject to oblivion; Christ does not command things contrary to his own teachings. He himself says: Do not be anxious about what you will eat or what you will drink (Matthew 6:31). But because there is a bread which descends from heaven, which was ground in the form of law and grace, which was made into flour by the cross, which was confected by the passion of the cross, which was leavened with the great sacrament of piety, which took the leavening of the mixture from the sepulcher, which, when heated with the warmth of its own divinity, baked the oven of hell, which is brought daily to the table of the Church as celestial food, which is broken in the remission of sins, which nourishes those who eat it, feeding them perpetually unto life; we ask that this bread be given to us daily, until on that day we may enjoy it perpetually.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Panem nostrum quotidianum da nobis hodie","severity":"info","text":"This phrase adapts the Lord's Prayer (Matthew 6:11, Vulgate: 'panem nostrum cotidianum da nobis hodie'). Chrysologus recontextualizes it as a request for eucharistic bread.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Nolite solliciti esse quid manducetis, aut quid bibatis","severity":"info","text":"A loose citation of Matthew 6:31 (Vulgate: 'nolite solliciti esse quid manducetis aut quid bibatis'). Chrysologus uses it to contrast earthly anxiety with the request for spiritual bread.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"panis qui de coelo descendit","severity":"info","text":"This phrase identifies the bread as eucharistic, echoing John 6:31-35 and early Christian typology. Chrysologus develops an extended allegory of the bread's preparation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"clibanum decoxit inferni","severity":"info","text":"The image of Christ's divinity baking the oven of hell is a vivid metaphor for Christ's victory over damnation, common in patristic exegesis of the Eucharist.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Addidit","severity":"info","text":"This transitional word marks a shift from the petition for cosmic harmony to the specific request for daily bread, structuring the homily as a commentary on the Lord's Prayer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"quotidianus Ecclesiæ defertur ad mensam","severity":"info","text":"This reflects the early medieval practice of daily Eucharist in some churches, though not universal. Chrysologus emphasizes the bread as celestial food for the Church.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'mali tanti auctore pereunte' could refer to the devil or to a specific heresiarch; Chrysologus likely means the devil as the author of evil.","The phrase 'qui cum divinitatis suas calore conqueretur' is textually uncertain; the edition reads 'conqueretur' but may be a corruption of 'coqueretur' (was cooked)."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"Et dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Homo, penes te est potestas veniae, in te est indulgentia ejus, tu tibi remissionis auctor es constitutus; gratis petis veniam, qui tibi in alio indulgere contemnis. Homo ut tibi misericordiae factus es ipse mensura; quantum quaeris misericordiam fac tantum.\n\nEt ne nos inducas in tentationem. Tentatio est, fratres, specie fallens, quæ prosperat in adversis, adversa occultat in prosperis, humanamque ignorantiam dolosos deducit in lapsus. Petimus ergo ne peccatis impellentibus in tentationum foveas incidamus. Inducere autem Dominus dicitur currentes ad crimina cum relinquit.\n\nSed libera nos a malo, Hic malum mali designat auctorem, hoc est diabolum. Petimus ergo unum. ut munere hoc a malis omnibus cum malo careaiDUs auctore.\n\nPater noster qui es in cælis. Nemo cum se filium clamat, manere se miretur in habitu servitutis. Ad divinum germen hodie designatuses, a non promptus spem, pon rem, noveris consecutum. Audi apostolum: Spe salvi estis: spes autem quæ videtur non est spes; quod enim videt quis quid sperat? Si autem quod non videmus speramus, perpatientiam exspectamus (Rom. VIII, 24). Hodie adoptionis est dies, hodie promissionis tempus est.","english":"And forgive us our debts, as we also forgive our debtors. Man, the power of pardon is in your hands, the indulgence of it is within you, you are established as the author of your own remission; you ask for pardon in vain, who scorn to grant it to another. Man, you have become the very measure of mercy for yourself; as much mercy as you seek, so much do you show.\n\nAnd lead us not into temptation. Temptation, brothers, is a deceiving appearance, which makes prosperity in adversity, conceals adversity in prosperity, and leads human ignorance into treacherous falls. We ask, therefore, that we may not, driven by sins, fall into the pits of temptations. But the Lord is said to lead on those who rush into crimes when he abandons them.\n\nBut deliver us from evil. Here \"evil\" designates the author of evil, that is, the devil. We ask, therefore, for one thing: that by this gift we may be free from all evils together with their evil author.\n\nOur Father, who art in heaven. Let no one, when he calls himself a son, be surprised that he remains in the garb of servitude. Today you are designated for a divine lineage; you have not been quick to hope, but to possess; know that you have attained it. Hear the apostle: \"You are saved by hope; but hope that is seen is not hope; for what does one who sees hope for? But if we hope for what we do not see, we wait for it with patience\" (Rom. 8:24). Today is the day of adoption, today is the time of promise.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Et dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris","severity":"info","text":"Peter Chrysologus interprets the petition for forgiveness as a call to reciprocal mercy, making the individual the measure of divine pardon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"tentatio","severity":"info","text":"Tentatio is defined as a deceiving appearance that reverses prosperity and adversity, a moral-psychological concept central to the homily's ascetic exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Rom. VIII, 24","severity":"info","text":"The citation of Romans 8:24 (Vulgate: Spe salvi estis) supports the argument that hope pertains to the unseen, linking patience to the promise of adoption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Pater noster qui es in cælis","severity":"info","text":"The homily treats the Lord's Prayer as a catechetical framework, with each petition expounded for a congregation preparing for baptism or renewal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Sed libera nos a malo","severity":"info","text":"The petition 'deliver us from evil' is interpreted as a request for freedom from the devil, the author of evil, marking a shift from moral to cosmic dualism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Hodie adoptionis est dies","severity":"info","text":"The reference to 'today' as a day of adoption suggests a liturgical context, likely baptism or Easter, where the congregation is reminded of their new status as children of God.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has minor textual variants (e.g., 'careaiDUs' for 'careamus'), but the sense is clear. The phrase 'a non promptus spem, pon rem' is corrupt; the translation reads 'you have not been quick to hope, but to possess', which is a plausible emendation."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"Audi, crede, exspecta; crede creditori tuo, qui tibi credidit debitori, exspecta parumper ut veniat, qui te diu sustinuit ut venires; da illi inducias, sed promissori qui tibi quidquid erat debiti jam donavit. Ut qui tub fatigaris spe Dei? fide vivas. Agricola numquam sereret anhelus, si fructum laboris sui de tempore non speraret; viator laborem prolixi itineris non subiret, nisi se ad destinata crederet pervenire; nauta maris non intraret incerta, si lucris sequentibus compensaturum discrimina non pensaret; miles tota j uventutis tempora nonageretin periculis, si seneotutis honores copiosissimos non speraret; filius paternæ dominationis tempora non duraret, si se substantiae paternæ non speraret heeredem. fit tusi jam filium Dei credis, juxta prophetam: Exspecta, viriliter age, et confortetur cor tuum, sustine Dominum (Psal. XVI, 20). Exspecta ut hæredem Dei exspectationis fide, et de virtute patientiæ consequaris. Audi apostolum: Filii Dei sumus sed nondum paret quid sumus. Cum apparuerit, similes ei erimus (I Joan, III, 2). Et itexum: Vita nostra absconsa est oum Christo: cum apparuerit Christus vita vestra, et vos apparebitis in gloria (Col. m, 3). Fratres, beati sunt fiUi Dei,quia et hæreditatem omnium rerum possidebunt, et de excessu Patris luctus tempora non videbunt,","english":"Listen, believe, wait; believe your creditor, who trusted you as a debtor, wait a little while so that he may come, who long sustained you so that you might come; grant a delay to him, but to the promisor who has already given you whatever debt he owed. Why do you weary yourself with hope for God? Live by faith. The farmer would never sow, breathless, if he did not hope for the fruit of his labor from the season; the traveler would not undertake the toil of a long journey, unless he believed he would reach his destination; the sailor would not enter the uncertainties of the sea, if he did not weigh that subsequent gains would compensate for the dangers; the soldier would not spend all the years of his youth in perils, if he did not hope for the most abundant honors of old age; the son would not endure the times of his father’s rule, if he did not hope to be the heir of his father’s substance. Since you already believe you are a son of God, according to the prophet: Wait, act manfully, and let your heart be strengthened, sustain the Lord (Ps. 16:20). Wait, so that by the faith of waiting you may obtain the heir of God, and by the virtue of patience you may attain it. Hear the apostle: We are sons of God, but it is not yet apparent what we are. When it appears, we shall be like him (1 John 3:2). And again: Our life is hidden with Christ; when Christ, your life, appears, you also will appear in glory (Col. 3:3). Brothers, the sons of God are blessed, because they will possess the inheritance of all things, and they will not see the times of mourning for the passing of the Father.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. XVI, 20","severity":"info","text":"The citation 'Psal. XVI, 20' corresponds to Psalm 16:20 in the Vulgate, which is Psalm 17:20 in modern numbering. The verse is used to support the exhortation to wait and trust in God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Joan, III, 2","severity":"info","text":"The citation 'I Joan, III, 2' refers to 1 John 3:2, though the quoted text 'Filii Dei sumus sed nondum paret quid sumus' is not a direct match to the canonical verse; it may be a paraphrase or a variant reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Col. m, 3","severity":"info","text":"The citation 'Col. m, 3' likely refers to Colossians 3:3, but the verse number is uncertain; the text 'Vita nostra absconsa est cum Christo' echoes themes of hidden life with Christ, possibly from Colossians 3:3 or a related passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Petrus Chrysologus","severity":"info","text":"Petrus Chrysologus (c. 380–450) was Bishop of Ravenna and a Doctor of the Church, known for his concise, rhetorical homilies. This sermon, part of a collection once wrongly attributed, reflects his pastoral emphasis on patience and faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"The passage follows a narrative structure, using a series of analogies (farmer, traveler, sailor, soldier, son) to illustrate the virtue of patient faith, culminating in scriptural citations and a concluding blessing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Col. m, 3","severity":"caution","text":"The citation 'Col. m, 3' is ambiguous: 'm' may be a scribal error or abbreviation for '3' (Roman numeral III), but the verse reference is uncertain. The quoted text does not correspond exactly to any known verse in Colossians.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation 'Col. m, 3' is unclear; 'm' may be a misreading or abbreviation, and the verse does not match canonical Colossians exactly.","The quotation from 1 John 3:2 is paraphrastic and may reflect a variant text or memory."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"SERMO V.\n\nDe eadem,\n\nQuod ego modo cum magno tremore dicturus sum, quod VOS estis nunc terribiliter audituri, immo terribiliter vocaturi, stupent angeli; |pa vescunt supernæ virtutes, caelum non capit, sol non videt, terra non sustinet, tota non assequitur creatura. Quid ad hæc martale pectus? qui ad haec mens hominis imbecilla? qui ad istudhumani sensus angustiae? quid ad hæc humanæ vocis aura? quid adistudhumana lingua cito tacitura? Hoc Paulus invisibilitercum vi. disset, prodidit non prodendo dicens: Nec oculus vidit, nec auris audivit, nec in cor hominis ascendit, quæ præparavit Deus diligentibus se (1 Cor. II, 9). Hoc Isaias cum suo vix ccepisset auditu,adhuchominem pervenire posse debet, ad auditum dicens:Domine, quis credit auditui nostro (Isa. LIII, 1)?Hoc Jeremias cum divino concepisset auditu, partus supernorum sensuum sustinebat clamans: Ventrem meum doleo et sensus cordis mei perturbati sunt (Jerem, iv, i9). Hoc Habacuc divino Spiritus perorabat afllatucum dicit: Custodivit me, et expavit venter meus a voce obsecrationis labiorum meorum, et intravit tremor in ossa mea,etsubtus me commota est virtus mea (Habac. III, t6). Elevatus virtute Pei, sensit suam sub se succubuisse virtutem, Longum est super hoc sacramentum pavores prosequi etdinumerare sanctorum; tempus nonsinit me dici in hoc timore dinumerari cœlestis partus impetus non potest tardare nascentium.","english":"SERMON V.\n\nOn the same.\n\nWhat I am now about to say with great trembling, what you are now about to hear terribly, or rather to call out terribly, astonishes the angels; the heavenly powers are astounded, heaven cannot contain it, the sun does not see it, the earth does not sustain it, the whole of creation does not comprehend it. What is a mortal breast to these things? what is the weak mind of man to these? what are the narrow limits of human sense to that? what is the breath of the human voice to these? what is the human tongue, soon to be silent, to that? Paul, when he had invisibly seen this, betrayed it by not betraying it, saying: \"Neither has the eye seen, nor the ear heard, nor has it entered into the heart of man, what God has prepared for those who love him\" (1 Cor. 2:9). Isaiah, when he had barely begun to hear this with his hearing, ought still to be able to reach man, to the hearing, saying: \"Lord, who believes our hearing?\" (Isa. 53:1). Jeremiah, when he had conceived this with divine hearing, sustained the birth of heavenly senses, crying out: \"My belly aches, and the senses of my heart are disturbed\" (Jer. 4:19). Habakkuk, when he was inspired by the divine Spirit, declares when he says: \"It guarded me, and my belly was terrified at the voice of the supplication of my lips, and trembling entered into my bones, and my strength was moved beneath me\" (Hab. 3:16). Raised up by the power of God, he felt his own strength had given way beneath him. It is a long story to pursue and enumerate the fears of the saints concerning this mystery; time does not allow me to be counted in this fear; the impulse of the heavenly birth cannot delay those who are being born.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Quod ego modo cum magno tremore dicturus sum","severity":"info","text":"The opening announces a rhetorical climax of trembling and awe, typical of Chrysologus's homiletic style, building suspense before the revelation of a divine mystery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Nec oculus vidit, nec auris audivit, nec in cor hominis ascendit","severity":"info","text":"This citation is not from 1 Corinthians 2:9 but is a loose paraphrase of 1 Corinthians 2:9 (Vulgate: 'nec oculus vidit, nec auris audivit, nec in cor hominis ascendit'). The verse is actually from the apocryphal 'Preparatio Evangelica' tradition, but Chrysologus attributes it to Paul.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Domine, quis credit auditui nostro","severity":"info","text":"This is a paraphrase of Isaiah 53:1 (Vulgate: 'Domine, quis credit auditui nostro?'). The verse is from the 'Suffering Servant' passage, but Chrysologus adapts it to his context of divine revelation.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ventrem meum doleo et sensus cordis mei perturbati sunt","severity":"info","text":"This is a paraphrase of Jeremiah 4:19 (Vulgate: 'Ventrem meum doleo et sensus cordis mei perturbati sunt'). The verse describes the prophet's physical and emotional distress at divine revelation.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Custodivit me, et expavit venter meus a voce obsecrationis labiorum meorum, et intravit tremor in ossa mea, et subtus me commota est virtus mea","severity":"info","text":"This is a paraphrase of Habakkuk 3:16 (Vulgate: 'Custodivit me, et expavit venter meus a voce obsecrationis labiorum meorum, et intravit tremor in ossa mea, et subtus me commota est virtus mea'). The verse is from the 'Prayer of Habakkuk' and describes the prophet's trembling before God.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"background","kind":"background","basis":"text","lemma":"tempus non sinit me dici in hoc timore dinumerari cœlestis partus impetus non potest tardare nascentium","severity":"info","text":"The phrase 'cœlestis partus' (heavenly birth) likely refers to the incarnation or the birth of Christ, a central theme in Chrysologus's Christmas sermons. The urgency ('non potest tardare nascentium') suggests a liturgical context, possibly Advent or Christmas.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has minor textual variants in the scripture citations (e.g., '1 Cor. II, 9' is not a standard Vulgate reference; the verse is actually from the apocryphal tradition). The phrase 'cœlestis partus' could refer to the birth of Christ or to the spiritual birth of believers; the context favors the former."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"Dico ergu,et vos in utero adhuc penetrali voce compello, provida exhortatione præmoneo, ut antequam videatis matrem, vocetis istius Patrem; ante blandimenta matris,Patris tendatis et festinetis ad regnum; ante Patrisperveniatis ad panem, quam matrIS ad ubera pendeatis.Nec in voa quidquam sibi aut matris necessitas, aut ætatis tempora vindicent, sed in vobis a totum divino,Patris totum coelestis respondeat et occurrat auctorem.\n\nPater noster qui es in cælis. Hoc est, quod tremebam proferre,hoc est, quod neque cœlestium, neque terrestrium quemquam sinebat servitutis propriae conditio suspicari, cœli et terrae, carnis et Dei re. pente tantum posse provenire commercium, ut Deus in hominem, homo in Deum, Dominus in servum, servus verteretur in filium, fieretque Divinitatia et humanitatis ineffabili modo una et sempiterna cognatio. Ac Divinitatis erga nos dignatio tanta est,ut scire nequeat quid potissimum mirari debeat creatura, utrum quod se Deus adnostram deposuit servitutem, an quod nos ad suæ divinitatisrapuit dignitatem. Hinc est quod homo, quod et divinitus adoratustantonuncsuoamoreflammatur,quodadhuo in utero voce tua se adoptat in filium vos beatos quibus dominari datum est antequam nasci, ante regnare quam vivere, ante ad Dei Patris glo. riam pervenire, quam prosapiam propriae vilitatis agnoseere.","english":"I say, therefore, and I address you while you are still in the womb with a penetrating voice, I warn you with a provident exhortation, that before you see your mother, you call upon that Father; before the caresses of your mother, you stretch out and hasten to the Father’s kingdom; before you reach the Father’s bread, you hang from the mother’s breasts. Let neither the necessity of the mother nor the times of age claim anything for themselves in you, but in you let everything divine, everything of the heavenly Father, respond and meet the author.\n\nOur Father, who art in heaven. This is what I trembled to utter, this is what the condition of its own servitude allowed no one, whether of the heavens or of the earth, to suspect: that such a commerce between heaven and earth, between flesh and God could suddenly arise, that God might be turned into man, man into God, the Lord into a servant, the servant into a son, and that an ineffable and everlasting kinship of divinity and humanity might be made. And the condescension of the Divinity toward us is so great that the creature cannot know what it should most marvel at: whether that God lowered himself to our servitude, or that he snatched us up to the dignity of his own divinity. Hence it is that man, who is also divinely adored, is now so inflamed with his own love that, while still in the womb, he adopts you as a son by his voice: blessed are you to whom it is given to rule before being born, to reign before living, to arrive at the glory of God the Father before recognizing the lineage of your own lowliness.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"penetrali voce","severity":"info","text":"The phrase 'penetrali voce' (penetrating voice) likely echoes the inner sanctuary (penetrale) of the womb, emphasizing the preacher's prophetic address to the unborn.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Pater noster qui es in cælis","severity":"info","text":"This is the opening of the Lord's Prayer (Matthew 6:9b), here cited as the climactic utterance that the preacher trembles to pronounce.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"servitutis propriae conditio","severity":"info","text":"The 'condition of its own servitude' reflects the late antique Christian view of humanity's natural state of sin and bondage, which the Incarnation paradoxically overturns.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Hoc est, quod tremebam proferre","severity":"info","text":"This phrase marks a rhetorical break, transitioning from the preacher's preparatory exhortation to the actual recitation of the Lord's Prayer, which he presents as the astonishing resolution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"vos beatos quibus dominari datum est antequam nasci","severity":"info","text":"This paradoxical blessing of the unborn echoes the theme of predestination and divine adoption, a motif that later influenced medieval discussions of infant salvation and royal theology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'in utero' may be metaphorical for spiritual infancy or literal, but the context of addressing the unborn suggests a rhetorical device emphasizing the immediacy of grace."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"Ecclesia felix mater, quæ vos tales respicit, quæ cum virgopermanet,genuisse tantos vos et taliter se miratur.\n\nOlim partus iste praecedentibus designabatur exempla. Hinc et quod Jacob et Esau gemini in nOro de primatus honore præliantur, retardant partus, nec ante lucem cupiunt videre quam vincere. Hinc est quod a Joannes exsultat, et ante suo occurrit auctori, gepitricis ex utero quam procedat. Et humana pignora sic ante Deo militant quam noscantur parentibus, quam vivant saeculo. Quid mirum, si Ecclesia divina germina, si Deus sua sobole in utero adbuo, quod sit superni germinis jam fatetur: Pater noster qui es in cælis. Stupor insurgit; Christus Dei Patris de pectore matrem vocat, et fatetur in terra; et homo de matris utero Patrem vocat, et confitetur in cœlis: Pater noster qui es in cœlis. Quo te, homo, repente provexit gratia, quo te rapuit coelestis gratia, quo te rapuit cælestis natura, ut in carne et ia terra ppsitus adhuc et carnemjamnescires et terram dicendo: Pater noster qui es in cœlis. Qui ergo tanti Patris filium confitetur et credit respondeat vita generi. moribus Patri, et mente atque actu asserat quod cælestem consecutus eat per naturam.","english":"The Church is a happy mother, who looks upon you as such, who, while she remains a virgin, marvels that she has borne so many of you and in such a way.\n\nThis birth was once prefigured by earlier examples. Hence it is that Jacob and Esau, twins in the womb, struggle over the honor of primacy, delay the birth, and wish to see the light only after conquering. Hence it is that John leaps for joy and meets his Author before he comes forth from his mother’s womb. And human offspring thus serve God before they are known to their parents, before they live in the world. What wonder, then, if the Church’s divine offspring, if God’s own children, while still in the womb, already profess that they are of a heavenly origin: “Our Father, who art in heaven.” Astonishment arises: Christ, from the breast of God the Father, calls his mother and professes her on earth; and man, from his mother’s womb, calls upon the Father and confesses him in heaven: “Our Father, who art in heaven.” Whither, O man, has grace suddenly borne you? Whither has heavenly grace snatched you? Whither has celestial nature carried you, that, still placed in flesh and on earth, you should be ignorant of flesh and earth, saying: “Our Father, who art in heaven”? Therefore, let him who confesses and believes himself the son of so great a Father respond by life to his origin, by conduct to his Father, and by mind and action affirm that he has attained a heavenly nature.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ecclesia felix mater","severity":"info","text":"The Church is called a 'happy mother' who remains a virgin while bearing children, a paradox central to Chrysologus's ecclesiology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Pater noster qui es in cælis","severity":"info","text":"This is the opening of the Lord's Prayer (Matthew 6:9), here used as a profession of heavenly origin by the unborn.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Jacob et Esau gemini","severity":"info","text":"The struggle of Jacob and Esau in the womb (Genesis 25:22-26) is cited as a typological prefiguration of the Church's spiritual birth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Joannes exsultat","severity":"info","text":"John the Baptist leaping in Elizabeth's womb (Luke 1:41-44) parallels the unborn child's recognition of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Quo te, homo, repente provexit gratia","severity":"info","text":"This rhetorical question marks a shift from typological examples to direct exhortation, emphasizing grace's transformative power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Christus Dei Patris de pectore matrem vocat","severity":"info","text":"Chrysologus contrasts Christ's earthly calling of Mary with the believer's heavenly calling of the Father, a theme echoed in later medieval Marian devotion.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'in nOro' is likely a scribal error for 'in utero' (in the womb), adopted here."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"Sanctificetur nomen tuum. Cujus utique genus esse cœpimus, ejus utique censemur et Domine. Et ideo petimus ut in nobis illius nominis sanctificatio perseveret honor et prærogativa nominis, quod sublimavit sic tanti genitoris celsitudo.\n\nAdveniat regnum tuum. Nos illi petimus cui numquam deest nec defuit regnum, immo qui est sibi ipse regoum, totamque in se regni continet potestatem. Sed quis nos vult ad promissam regni sui gloriam pervenire, monet nos expetere omnibus hoc votis, in hoc vult DOS totis mentibus inhiare. Quantum namque est temerarius qui discutit, de genere ignarus est qui non audet, æstuat, anhelat, cum promissum intendit et pertendit ad regnum.\n\nFiat voluntas tua sicut in ccelo et in terra. Tunc jam totum est coelum, tunc autem Dei mens una omnibus; tunc in Christo omnes et in omnibus Christus, quandoomnes solius Dei sapiunt et faciunt voluntates; tunc omnes unum, immo unus omnes, quando Dei spiritus in omnibus vivit unus.","english":"May your name be sanctified.\" We have certainly begun to be of that kind, and we are certainly considered to be of that Lord. And therefore we ask that in us the sanctification of that name, the honor and prerogative of the name which the sublimity of such a great begetter has so exalted, may endure.\n\n\"May your kingdom come.\" We ask this for him who never lacks nor has lacked a kingdom, indeed who is himself his own kingdom, and contains within himself the whole power of the kingdom. But he who wishes us to attain to the promised glory of his kingdom warns us to seek this with all our vows; in this he wishes us to yearn with all our minds. For how rash is he who disputes it, how ignorant of the kind is he who does not dare, who seethes and pants, when he intends and strives for the promised kingdom.\n\n\"May your will be done, as in heaven and on earth.\" Then indeed all is heaven; then, moreover, the mind of God is one for all; then, in Christ all and in all Christ, when all taste and do the wills of God alone; then all are one, indeed one is all, when the spirit of God lives as one in all.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Sanctificetur nomen tuum ... Adveniat regnum tuum ... Fiat voluntas tua","severity":"info","text":"The passage follows the sequence of the Pater Noster (Lord's Prayer), commenting on three petitions: the sanctification of the name, the coming of the kingdom, and the doing of the will. This liturgical structure organizes the homiletic exposition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sanctificetur nomen tuum","severity":"info","text":"This phrase is the second petition of the Lord's Prayer (Matthew 6:9; Luke 11:2). Chrysologus interprets it as a request for the enduring honor of the divine name in the faithful.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"genus","severity":"info","text":"The Latin 'genus' (kind, lineage) echoes the previous passage's discussion of birth and lineage. Chrysologus uses it to connect the congregation's spiritual origin to the divine name.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"regnum","severity":"info","text":"Chrysologus emphasizes that God does not lack a kingdom but invites believers to aspire to its promised glory. This reflects early Christian eschatological hope and the idea of the kingdom as both present and future.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Fiat voluntas tua sicut in ccelo et in terra","severity":"info","text":"The phrase 'as in heaven and on earth' is a variant of the Lord's Prayer (cf. Matthew 6:10). Chrysologus interprets it as a vision of unity where all share God's will, echoing Pauline themes of cosmic harmony (e.g., Ephesians 4:4-6).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"regoum","severity":"caution","text":"The Latin 'regoum' appears to be a scribal error or variant for 'regnum' (kingdom). The context requires 'regnum', as the phrase 'sibi ipse regnum' (his own kingdom) is a common patristic expression.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'regoum' is likely a corruption of 'regnum', but the manuscript tradition is not specified.","The phrase 'cujus utique genus esse cœpimus' could be read as referring to the divine name or to God; the translation takes it as the name."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":"Panem nostrum quotidianum da nobis hodie. Sicut in psalmo: Benedictus Dominus die quotidie (Psal. LVXII 22), ita hic panem nostrum quotidianum da nobis hodie, quotidianum jugem dicimus. Jugis panis ille est, qui de cælo descendit: Ego sum panis qui de cœlo descendi. Perfectae ergo beatitudi. nis est ille panis..Hodie, hoc est in præsenti illius panis jam cibo vivere, cujus perpetuitate, quod est quotidie, saginabimur in futurum.\n\nEt dimitte nobis debita nostra sicut et nos dimittimus debitoribus nostris. De supplicantis pectore veniae fons manat, et ad veniam refluet quidquid pietatis exuberat, et effundet in alterum,quando indulget sibi tantum, quantum alteri condonavit. Dimitte nobis debita nostra sicut et nos dimittimus debitoribus nostris Satis potest homo misericors, qui cum Deo de pietate confligit, cum tantum sibi dari quantum dederit, quantum donaverit, tantum desiderat et donari. Homo, semper in pectore tuo venia, si vis crimina non timere.","english":"Give us this day our daily bread. As in the Psalm: “Blessed be the Lord day by day” (Ps. 67:22), so here we say “Give us this day our daily bread,” calling “daily” what is perpetual. That bread is perpetual which came down from heaven: “I am the bread which came down from heaven.” That bread, therefore, is of perfect blessedness. “This day” means to live now on the food of that bread, by whose perpetuity—that is, “daily”—we shall be nourished in the future.\n\nAnd forgive us our debts as we also forgive our debtors. From the suppliant’s breast the fountain of pardon flows, and whatever abounds in piety flows back toward pardon and pours forth upon another, when one grants to himself as much as he has remitted to another. “Forgive us our debts as we also forgive our debtors.” A merciful man is powerful enough, who contends with God in piety, when he desires that as much be given to him as he has given, as much as he has bestowed, so much be granted to him. Man, let pardon always be in your breast, if you wish not to fear your crimes.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Panem nostrum quotidianum da nobis hodie","severity":"info","text":"The phrase adapts the Lord's Prayer (Matthew 6:11; Luke 11:3) but replaces 'nostrum' and 'hodie' with a specific petition for 'daily bread'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Benedictus Dominus die quotidie","severity":"info","text":"The citation 'Benedictus Dominus die quotidie' is from Psalm 67:22 (Vulgate numbering), though the exact verse is not standard; it may be a loose quotation or a variant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ego sum panis qui de cœlo descendi","severity":"info","text":"The phrase 'I am the bread which came down from heaven' echoes John 6:41, where Christ declares 'Ego sum panis vitae' (I am the bread of life), but here adapted to emphasize descent from heaven.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"quotidianum","severity":"info","text":"The term 'quotidianum' (daily) is glossed as 'jugem' (perpetual), indicating a theological shift from temporal to eternal nourishment, a common patristic interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"hodie","severity":"info","text":"'Hodie' (this day) is interpreted as 'in præsenti' (in the present), linking the immediate petition to eschatological fulfillment, a typical allegorical reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et dimitte nobis debita nostra sicut et nos dimittimus debitoribus nostris","severity":"info","text":"The passage mirrors the Lord's Prayer petition for forgiveness, but expands it with a reciprocal clause ('as we also forgive'), emphasizing mutual pardon as a condition for divine mercy.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'Benedictus Dominus die quotidie' does not match any standard Vulgate verse exactly; it may be a conflation or a variant reading of Psalm 67:22.","The phrase 'Ego sum panis qui de cœlo descendi' is not a direct biblical quotation but a paraphrase of John 6:41, possibly reflecting liturgical or catechetical adaptation."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"Et ne nas inducas in tentationem. Haec interpretatione non indigent, quia tentatio diaboli prævia et amara ministra est, Quamdiu vero hoc fragili confinetur in corpore, necessario precatur ut in nos nee tentationi pateataditus, nec diabolo tribuatur accessus. Sed libera nos a malo: ipse autem Dominus noster Jesus Christus liberet nos a malo et perducat ad omne bonum, qui vivit et regat Deus modo et semper per infinita sæcula sæculorum. Amen.\n\nSERMO VI.\n\nDe verbis Evangelii Mattb. xvu: Hoc genus in nullo ejicitur, nisi oratione et jejunio.\n\nAdversus dæmonum nequitiam quæ nobis Dominus arma ostendit, debemus utique retinere. Hoc, ait, genus in nullo ejicitur, nisi in oratione et jejunio (Matth. XVII, 20). Hæc cum plena fide exercentur, pietas est. Pietas autem ad omnia utilis est, promissionem habens vitae praesentis etfuturae (I Tim. iv, 8). Inspiciamus ergo utiliter orationis fructus et jejunii, quia ipsa sunt arma adversus improbascogitationes. Jejunium purgatmentem, sublevat sensum, carnem spiritui subjicit. Jejunium cor facit oontribulatum et humiliatum, quod Deus non spernit. Jejunium concupiscentiae nebulas dispergit, libidinum ardores exstinguit, castitatis verum lumen accendit.","english":"And lead us not into temptation. This does not need interpretation, because the devil’s temptation is a prior and bitter servant. As long, however, as one is confined in this fragile body, he necessarily prays that no access be opened to temptation, nor any approach granted to the devil. But deliver us from evil: may our Lord Jesus Christ himself deliver us from evil and lead us to every good, who lives and reigns as God now and always through infinite ages of ages. Amen.\n\nSermon VI.\n\nOn the words of the Gospel, Matthew 17: “This kind is cast out by nothing except prayer and fasting.”\n\nAgainst the wickedness of demons, what arms the Lord has shown us we ought surely to retain. “This kind,” he says, “is cast out by nothing except prayer and fasting” (Matthew 17:20). When these are practiced with full faith, it is piety. Piety, moreover, is useful for all things, having a promise of present and future life (1 Timothy 4:8). Let us therefore usefully examine the fruits of prayer and fasting, because they themselves are the arms against wicked thoughts. Fasting purifies the mind, lifts up the senses, subjects the flesh to the spirit. Fasting makes the heart contrite and humbled, which God does not spurn. Fasting disperses the clouds of lust, extinguishes the fires of desire, and kindles the true light of chastity.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage ends the preceding sermon (Sermo V) with the final petition of the Lord's Prayer and a doxology, then begins a new sermon (Sermo VI) with a lemma from Matthew 17:20.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. XVII, 20","severity":"info","text":"The lemma 'Hoc genus in nullo ejicitur, nisi oratione et jejunio' is a loose citation of Matthew 17:20, which in the Vulgate reads: 'Hoc autem genus in nullo eicitur nisi in oratione et ieiunio'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Tim. iv, 8","severity":"info","text":"The reference to 1 Timothy 4:8 is a misattribution; the Vulgate text of 1 Timothy 4:8 does not contain the phrase about piety having a promise of present and future life. The citation may be corrupt or from a different tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The phrase 'qui vivit et regat Deus modo et semper per infinita sæcula sæculorum' echoes the doxology of the Latin Mass, 'per omnia saecula saeculorum', and reflects liturgical usage in 5th-century Ravenna.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The attribution of this sermon to Peter Chrysologus is part of the collection 'Sermones VII A Sancto Patre Quondam Abjudicati', indicating that these seven sermons were once judged spurious but later reconsidered.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Latin text contains a possible scribal error: 'in nos nee tentationi pateataditus' likely should read 'in nos ne tentationi pateat aditus' (that no access to temptation be opened in us).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation of 1 Timothy 4:8 does not match the Vulgate text; it may be a misremembered or apocryphal reference.","The phrase 'in nos nee' is likely a corruption of 'ne' or 'neque'."],"confidence":"high","notes":[]},{"i":28,"ref":"p28","source":"Jejunium verbositatem non amat, divitiarum superfluitatem judicat, superbiam spernit, humilitatem commendat,praestathomini seipsum intelligere quod est, infirmum et fragilem, atquedumitase intelligit imbecillem, aptius virtute Dei adjutorium quaerit et accipit, quærit autem per frequentesorationes et obsecrationes. Oratio quidem refectio est jejuniorum, et advocat gratiam Spiritus sancti, Oratio duritiam cordis mollit, austeritatem temperat, jejunium dulcifleat. Sicut enim sine potu non est plena refectio, sic et jejunium sine oratione non potest animam perfecte nutrire. Quid est autem oratio nisi ascensio animæ de terrestribus ad cœlestia, inquisitio supernorum, invisibilium desiderium? Abeat dissensio sæcularium morum quibus premitur mens humana quotidie. Oratio conjunctio est Spiritui sancto: si tamen in oratione intentus sit animus, sicut clamat propheta: Sitivit in te anima mea, quam multipliciter tibi caro mea (Ps. LXII, 2). Quid autem sitiepdum sit, sequitur, ut videat virtutem tuam (Ibid., 3). Credite mihi. Ii ad videndam plenam virtutem Dei plene sitiat anima humanae substantiæ, nec fastidio victa dissimulet, replebitur adipe et pinguedine spirituali: et sitiens illam Dei visitationem sensu proprio cum fide clamabit: Adhæsit anima mea post te, suscepit me lUXtera tua (Ibid., 9). Jejunium tollit inertiam, deanimo impedimenta carnalia aufert.","english":"Fasting does not love verbosity, judges the superfluity of riches, spurns pride, commends humility, and grants a person to understand himself for what he is—weak and fragile—and when he understands himself as feeble, he more aptly seeks and receives the help of God’s power; he seeks it, moreover, through frequent prayers and supplications. Prayer, indeed, is the refreshment of fasts and invokes the grace of the Holy Spirit. Prayer softens the hardness of the heart, tempers austerity, and sweetens the fast. For just as there is no full refreshment without drink, so fasting without prayer cannot perfectly nourish the soul. What, then, is prayer but the ascent of the soul from earthly things to heavenly ones, an inquiry into the celestial, a desire for the invisible? It puts away the discord of worldly habits by which the human mind is daily oppressed. Prayer is a union with the Holy Spirit—if, however, the mind is intent in prayer, as the prophet cries out: “My soul thirsted for you, how manifoldly my flesh [thirsted] for you” (Ps. 62:2). And when it thirsts, it follows that it may see your power (Ibid., 3). Believe me. If the soul of human substance fully thirsts to see the full power of God, and is not overcome by disdain through fastidiousness, it will be filled with spiritual fat and richness; and, thirsting for that visitation of God, it will cry out with its own sense and with faith: “My soul has adhered after you, your right hand has taken me up” (Ibid., 9). Fasting removes inertia, and takes away carnal impediments from the soul.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Jejunium verbositatem non amat","severity":"info","text":"The passage opens a new thematic unit on fasting and prayer, contrasting with the preceding petition 'deliver us from evil'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sitivit in te anima mea, quam multipliciter tibi caro mea","severity":"info","text":"This is a loose citation of Psalm 62:2 (Vulgate), which reads 'Sitivit in te anima mea, quam multipliciter tibi caro mea'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Adhæsit anima mea post te, suscepit me lUXtera tua","severity":"info","text":"This is a citation of Psalm 62:9 (Vulgate), which reads 'Adhæsit anima mea post te, suscepit me dextera tua'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"lUXtera","severity":"caution","text":"The Latin 'lUXtera' is a scribal error for 'dextera' (right hand), as in the Vulgate Psalm 62:9.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Jejunium","severity":"info","text":"Fasting (jejunium) is a central Lenten practice; Chrysologus here links it to prayer as essential for spiritual nourishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Oratio quidem refectio est jejuniorum","severity":"info","text":"This metaphor of prayer as the 'refreshment of fasts' echoes earlier patristic teaching, e.g., Augustine's sermons on Psalm 62.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'lUXtera' is a clear scribal corruption for 'dextera' (right hand), but the intended sense is unambiguous.","The phrase 'quam multipliciter tibi caro mea' in the Psalm citation is elliptical; the translator supplies 'thirsted' for clarity."],"confidence":"high","notes":[]},{"i":29,"ref":"p29","source":"Oratio vero perseverans j ungit Deo, atque ita gaudens assistere se Domino gloriatur. Adhærens autem anima Domino, incipit securitatem habere, et libertatem; nec pavores sustinet, nec timores. Suscepto autem tanto patrocinio dexteræ Dei, quomodo poterit noceri ab aliqua potestate, sicut scriptum est, quod nemo illud rapit de manu Patris (Joan. x, 19)? Hoc præstat jejunium, hoc præstat oratio.\n\na SERMO VII.\n\nDe verbis Evangelii Joann. xiv: Pacem meam do\n\nvobis, pacem meam relinquo vobis.\n\nDomini voxest, fratres charissimi: Pacem meam do vobis, pacem relinquo vobis (Joan. XIV, 27). De pace dicturi, prius quæ pacis sint commoda videamus, Estpaxserenitas mentis, tranquillitas animi. simplicitas cordis, amoris vinculum, consortium charitatis. Heec est queesimultates tollit, bella compescit, comprimit iras, superbos calcat, humiles amat,discordes sedat, inimicos concordat, cunctis est placita. Non quærit alienum, nihil deputat suum; docet amare quæ odisse non novit. Nescit extolli, nescit inflariHanc ergo, qui accepit, teneat; qui perdidit, repetat; qui amisit, exquirat: quoniam qui in eadem non fuerit inventus, abdicatur a Patre, exhæredatur a Filio, nihilominus a Spiritu sancto alienus efficitur. Respuit enim munus oblatum, qui datas legis contempseritbonum; nec poterit ad hæreditatem Domini pervenire, qui testamentum noluerit observare.","english":"Persevering prayer, however, joins one to God, and thus rejoicing, it boasts of standing before the Lord. Moreover, when the soul clings to the Lord, it begins to have security and freedom; it endures no terrors, no fears. And having received such great protection from the right hand of God, how could it be harmed by any power, as it is written that no one snatches it from the hand of the Father (John 10:19)? This fasting bestows, this prayer bestows.\n\nSERMON VII.\n\nOn the Words of the Gospel, John 14: \"I give you my peace, I leave you my peace.\"\n\nIt is the voice of the Lord, dearest brethren: \"I give you my peace, I leave you my peace\" (John 14:27). About to speak of peace, let us first see what the benefits of peace are. Peace is serenity of mind, tranquility of spirit, simplicity of heart, a bond of love, a union of charity. It is this that removes enmities, suppresses wars, restrains angers, tramples the proud, loves the humble, calms the discordant, reconciles enemies, and is pleasing to all. It seeks nothing of another's, considers nothing its own; it teaches one to love what it does not know how to hate. It knows not how to be exalted, it knows not how to be puffed up. Therefore, let him who has received it keep it; let him who has lost it seek it again; let him who has let it go search for it: because he who is not found in it is disowned by the Father, disinherited from the Son, and likewise is made a stranger to the Holy Spirit. For he who has scorned the good of the given laws rejects the offered gift; nor will he be able to come to the inheritance of the Lord who has refused to observe the testament.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joan. x, 19","severity":"info","text":"The citation 'Joan. x, 19' is a Vulgate reference to John 10:19, but the verse actually reads 'nemo illud rapit de manu Patris' (no one snatches it from the hand of the Father). This is a conflation of John 10:19 (a narrative verse) with the image of the Father's hand, possibly echoing John 10:28-29.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joan. XIV, 27","severity":"info","text":"The lemma 'Joan. XIV, 27' refers to John 14:27 in the Vulgate, but the verse cited ('Pacem meam do vobis, pacem relinquo vobis') does not appear in the canonical Gospel of John. It may be a misattribution or a liturgical adaptation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is divided into two distinct sections: the first (from 'Oratio vero' to 'hoc præstat oratio') concludes the previous homily on fasting and prayer; the second (from 'SERMO VII' onward) introduces a new sermon on peace, with its own lemma and thematic development.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The description of peace as 'serenitas mentis, tranquillitas animi, simplicitas cordis, amoris vinculum, consortium charitatis' reflects a common patristic topos, echoing Stoic and Ciceronian definitions of tranquillity, adapted to Christian charity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The phrase 'abdicatur a Patre, exhæredatur a Filio, nihilominus a Spiritu sancto alienus efficitur' uses legal language of disinheritance and alienation, reflecting late antique Roman law and its influence on ecclesiological discourse.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scripture citation 'Joan. x, 19' is ambiguous: the verse number does not match the quoted text in the Vulgate; it may be a scribal error or a reference to a different versification.","The lemma 'Joan. XIV, 27' is ambiguous: the quoted words are not found in John 14:27 or any canonical Gospel; they may derive from a lost apocryphon or a liturgical formula."],"confidence":"high","notes":[]},{"i":30,"ref":"p30","source":"Non potest concordiam habere cum Christo, qui discors voluerit esse cum Christiano. Contumaciee ergo crimea est quod jubetur contemnere, quod præcipitur nolle, quod imperatur declinare. Quid tibi commune cum discordia, Christiane? quid simultates amas, quod auctori pacis placere non potuit? quid exerces inimicitias, quas evadere non potuit nec ille, qui eas primus invenit? Initio namque inimicitias in protoplastum dumserpens exerit, interficitur; dumbomini invidet,ipse prosternitur; dum Adam cupit decipere,ipse primitus j ugulatur.Quare aut Christi charitatem amplectere,Christiane, aut discordiæ auctori de similitudine operum parem te esse cognosce.","english":"There can be no harmony with Christ for one who chooses to be at odds with a Christian. Therefore, it is the crime of contumacy to despise what is commanded, to refuse what is ordered, to shun what is enjoined. What common ground have you with discord, Christian? Why do you cherish enmities, which could not please the author of peace? Why do you practice hostilities, which not even he who first invented them could escape? For at the beginning, when the serpent unleashed enmities against the first-formed man, it was slain; when it begrudged the man, it was itself laid low; when it desired to deceive Adam, it was itself the first to be cut down. Therefore, either embrace the love of Christ, Christian, or recognize that by the likeness of your works you are equal to the author of discord.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"contumaciee","severity":"info","text":"The Latin 'contumaciee' (genitive of contumacia) means 'obstinate disobedience' or 'defiance'. In Christian moral discourse, it often denotes a refusal to submit to legitimate authority, here specifically to Christ's commands.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"protoplastum","severity":"info","text":"'Protoplastum' (first-formed) is a patristic term for Adam, derived from the Greek πρωτόπλαστος. The serpent's attack on Adam alludes to Genesis 3, but the detail of the serpent being 'slain' (interficitur) is not biblical; it reflects a typological or homiletic expansion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"serpens","severity":"info","text":"The serpent's fate—being 'slain' and 'cut down'—is not in Genesis. Chrysologus may draw on a tradition (e.g., in some apocryphal or patristic sources) that the serpent was punished immediately after the Fall, or he uses rhetorical hyperbole to stress the futility of discord.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Quare aut ... aut","severity":"info","text":"The final sentence presents a disjunctive conclusion: 'either embrace Christ's love or recognize yourself as equal to the author of discord.' This rhetorical ultimatum reinforces the homily's central opposition between Christian harmony and diabolical strife.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"discordiae auctori","severity":"info","text":"The 'author of discord' is the devil, a common patristic identification. Chrysologus elsewhere (e.g., Sermon 5) contrasts Christ as 'auctor pacis' with Satan as 'auctor discordiae', a binary that structures much of his moral exhortation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'contumaciee' could be read as a genitive of quality ('the crime of contumacy') or as a dative ('the crime for contumacy'); the translation takes it as genitive. The serpent's death is not scriptural and may be figurative or drawn from extra-biblical tradition."],"confidence":"high","notes":[]}]}